The Civilization of the Renaissance in Italy/Part 2

Personality
In the character of these States, whether republics or despotisms, lies, not the only, but the chief reason for the early development of the Italian. To this it is due that he was the firstborn among the sons of modern Europe.

In the Middle Ages both sides of human consciousness—that which was turned within as that which was turned without—lay dreaming or half awake beneath a common veil. The veil was woven of faith, illusion, and childish prepossession, through which the world and history were seen clad in strange hues. Man was conscious of himself only as a member of a race, people, party, family, or corporation—only through some general category. In Italy this veil first melted into air; an objective treatment and consideration of the State and of all the things of this world became possible. The subjective side at the same time asserted itself with corresponding emphasis; man became a spiritual individual, recognized himself as such. In the same way the Greek had once distinguished himself from the barbarian, and the Arab had felt himself an individual at a time when other Asiatics knew themselves only as members of a race. It will not be difficult to show that this result was due above all to the political circumstances of Italy.

In far earlier times we can here and there detect a development of free personality which in Northern Europe either did not occur at all, or could not display itself in the same manner. The band of audacious wrongdoers in the tenth century described to us by Liudprand, some of the contemporaries of Gregory VII (for example, Benzo of Alba), and a few of the opponents of the first Hohenstaufen, show us characters of this kind. But at the close of the thirteenth century Italy began to swarm with individuality; the ban laid upon human personality was dissolved; and a thousand figures meet us each in its own special shape and dress. Dante's great poem would have been impossible in any other country of Europe, if only for the reason that they all still lay under the spell of race. For Italy the august poet, through the wealth of individuality which he set forth, was the most national herald of his time. But this unfolding of the treasures of human nature in literature and art—this many-sided representation and criticism—will be discussed in separate chapters; here we have to deal only with the psychological fact itself. This fact appears in the most decisive and unmistakable form. The Italians of the fourteenth century knew little of false modesty or of hypocrisy in any shape; not one of them was afraid of singularity, of being and seeming unlike his neighbors.

Despotism, as we have already seen, fostered in the highest degree the individuality not only of the tyrant or Condottiere himself, but also of the men whom he protected or used as his tools—the secretary, minister, poet, and companion. These people were forced to know all the inward resources of their own nature, passing or permanent; and their enjoyment of life was enhanced and concentrated by the desire to obtain the greatest satisfaction from a possibly very brief period of power and influence.

But even the subjects whom they ruled over were not free from the same impulse. Leaving out of account those who wasted their lives in secret opposition and conspiracies, we speak of the majority who were content with a strictly private station, like most of the urban population of the Byzantine empire and the Mohammedan States. No doubt it was often hard for the subjects of a Visconti to maintain the dignity of their persons and families, and multitudes must have lost in moral character through the servitude they lived under. But this was not the case with regard to individuality; for political impotence does not hinder the different tendencies and manifestations of private life from thriving in the fullest vigor and variety. Wealth and culture, so far as display and rivalry were not forbidden to them, a municipal freedom which did not cease to be considerable, and a Church which, unlike that of the Byzantine or of the Mohammedan world, was not identical with the State—all these conditions undoubtedly favored the growth of individual thought, for which the necessary leisure was furnished by the cessation of party conflicts. The private man, indifferent to politics, and busied partly with serious pursuits, partly with the interests of a dilettante, seems to have been first fully formed in these despotisms of the fourteenth century. Documentary evidence cannot, of course, be required on such a point. The novelists, from whom we might expect information, describe to us oddities in plenty, but only from one point of view and in so far as the needs of the story demand. Their scene, too, lies chiefly in the republican cities.

In the latter, circumstances were also, but in another way, favourable to the growth of individual character. The more frequently the governing party was changed, the more the individual was led to make the utmost of the exercise and enjoyment of power. The statesmen and popular leaders, especially in Florentine history, acquired so marked a personal character that we can scarcely find, even exceptionally, a parallel to them in contemporary history, hardly even in Jacob van Arteveldt.

The members of the defeated parties, on the other hand, often came into a position like that of the subjects of the despotic States, with the difference that the freedom or power already enjoyed, and in some cases the hope of recovering them, gave a higher energy to their individuality. Among these men of involuntary leisure we find, for instance, an Agnolo Pandolfini (d. 1446), whose work on domestic economy is the first complete programme of a developed private life. His estimate of the duties of the individual as against the dangers and thanklessness of public life is in its way a true monument of the age.

Banishment, too, has this effect above all, that it either wears the exile out or develops whatever is greatest in him. 'In all our more populous cities,' says Gioviano Pontano, 'we see a crowd of people who have left their homes of their own free will; but a man takes his virtues with him wherever he goes.' And, in fact, they were by no means only men who had been actually exiled, but thousands left their native place voluntarily, because they found its political or economic condition intolerable. The Florentine emigrants at Ferrara and the Lucchese in Venice formed whole colonies by themselves.

The cosmopolitanism which grew up in the most gifted circles is in itself a high stage of individualism. Dante, as we have already said, finds a new home in the language and culture of Italy, but goes beyond even this in the words, 'My country is the whole world.' And when his recall to Florence was offered him on unworthy conditions, he wrote back: 'Can I not everywhere behold the light of the sun and the stars; everywhere meditate on the noblest truths, without appearing ingloriously and shamefully before the city and the people? Even my bread will not fail me.' The artists exult no less defiantly in their freedom from the constraints of fixed residence. 'Only he who has learned everything,' says Ghiberti,'is nowhere a stranger; robbed of his fortune and without friends, he is yet the citizen of every country, and can fearlessly despise the changes of fortune.' In the same strain an exiled humanist writes: 'Wherever a learned man fixes his seat, there is home.'

An acute and practiced eye might be able to trace, step by step, the increase in the number of complete men during the fifteenth century. Whether they had before them as a conscious object the harmonious development of their spiritual and material existence, is hard to say; but several of them attained it, so far as is consistent with the imperfection of all that is earthly. It may be better to renounce the attempt at an estimate of the share which fortune, character, and talent had in the life of Lorenzo il Magnifico. But look at a personality like that of Ariosto, especially as shown in his satires. In what harmony are there expressed the pride of the man and the poet, the irony with which he treats his own enjoyments, the most delicate satire, and the deepest goodwill!

When this impulse to the highest individual development was combined with a powerful and varied nature, which had mastered all the elements of the culture of the age, then arose the 'all-sided man'—l'uomo universale— who belonged to Italy alone. Men there were of encyclopedic knowledge, in many countries during the Middle Ages, for this knowledge was confined within narrow limits; and even in the twelfth century there were universal artists, but the problems of architecture were comparatively simple and uniform, and in sculpture and painting the matter was of more importance than the form. But in Italy at the time of the Renaissance, we find artists who in every branch created new and perfect works, and who also made the greatest impression as men. Others, outside the arts they practiced, were masters of a vast circle of spiritual interests.

Dante, who, even in his lifetime, was called by some a poet, by others a philosopher, by others a theologian, pours forth in all his writings a stream of personal force by which the reader, apart from the interest of the subject, feels himself carried away. What power of will must the steady, unbroken elaboration of the Divine Comedy have required! And if we look at the matter of the poem, we find that in the whole spiritual or physical world there is hardly an important subject which the poet has not fathomed, and on which his utterances—often only a few words—are not the most weighty of his time. For the visual arts he is of the first importance, and this for better reasons than the few references to contemporary artists—he soon became himself the source of inspiration.

The fifteenth century is, above all, that of the many-sided men. There is no biography which does not, besides the chief work of its hero, speak of other pursuits all passing beyond the limits of dilettantism. The Florentine merchant and statesman was often learned in both the classical languages; the most famous humanists read the Ethics and Politics of Aristotle to him and his sons; even the daughters of the house were highly educated. It is in these circles that private education was first treated seriously. The humanist, on his side, was compelled to the most varied attainments, since his philological learning was not limited, as it is now, to the theoretical knowledge of classical antiquity, but had to serve the practical needs of daily life. While studying Pliny, he made collections of natural history; the geography of the ancients was his guide in treating of modern geography, their history was his pattern in writing contemporary chronicles, even when composed in Italian; he not only translated the comedies of Plautus, but acted as manager when they were put on the stage; every effective form of ancient literature down to the dialogues of Lucian he did his best to imitate; and besides all this, he acted as magistrate, secretary and diplomatist—not always to his own advantage.

But among these many-sided men, some, who may truly be called all-sided, tower above the rest. Before analyzing the general phases of life and culture of this period, we may here, on the threshold of the fifteenth century, consider for a moment the figure of one of these giants — Leon Battista Alberti (b. 1404, d. 1472). His biography, which is only a fragment, speaks of him but little as an artist, and makes no mention at all of his great significance in the history of architecture. We shall now see what he was, apart from these special claims to distinction.

In all by which praise is won, Leon Battista was from his childhood the first. Of his various gymnastic feats and exercises we read with astonishment how, with his feet together, he could spring over a man's head; how in the cathedral, he threw a coin in the air till it was heard to ring against the distant roof; how the wildest horses trembled under him. In three things he desired to appear faultless to others, in walking, in riding, and in speaking. He learned music without a master, and yet his compositions were admired by professional judges. Under the pressure of poverty, he studied both civil and canonical law for many years, till exhaustion brought on a severe illness. In his twenty-fourth year, finding his memory for words weakened, but his sense of facts unimpaired, he set to work at physics and mathematics. And all the while he acquired every sort of accomplishment and dexterity, cross-examining artists, scholars and artisans of all descriptions, down to the cobblers, about the secrets and peculiarities of their craft. Painting and modelling he practiced by the way, and especially excelled in admirable likenesses from memory. Great admiration was excited by his mysterious 'camera obscura,' in which he showed at one time the stars and the moon rising over rocky hills, at another wide landscapes with mountains and gulfs receding into dim perspective, and with fleets advancing on the waters in shade or sunshine. And that which others created he welcomed joyfully, and held every human achievement which followed the laws of beauty for something almost divine. To all this must be added his literary works, first of all those on art, which are landmarks and authorities of the first order for the Renaissance of Form, especially in architecture; then his Latin prose writings—novels and other works—of which some have been taken for productions of antiquity; his elegies, eclogues, and humorous dinner-speeches. He also wrote an Italian treatise on domestic life in four books; and even a funeral oration on his dog. His serious and witty sayings were thought worth collecting, and specimens of them, many columns long, are quoted in his biography. And all that he had and knew he imparted, as rich natures always do, without the least reserve, giving away his chief discoveries for nothing. But the deepest spring of his nature has yet to be spoken of—the sympathetic intensity with which he entered into the whole life around him. At the sight of noble trees and waving cornfields he shed tears; handsome and dignified old men he honored as 'a delight of nature,' and could never look at them enough. Perfectly formed animals won his goodwill as being specially favored by nature; and more than once, when he was ill, the sight of a beautiful landscape cured him. No wonder that those who saw him in this close and mysterious communion with the world ascribed to him the gift of prophecy. He was said to have foretold a bloody catastrophe in the family of Este, the fate of Florence and that of the Popes many years beforehand, and to be able to read in the countenances and the hearts of men. It need not be added that an iron will pervaded and sustained his whole personality; like all the great men of the Renaissance, he said, 'Men can do all things if they will.'

And Leonardo da Vinci was to Alberti as the finisher to the beginner, as the master to the dilettante. Would only that Vasari's work were here supplemented by a description like that of Alberti! The colossal outlines of Leonardo's nature can never be more than dimly and distantly conceived.

Glory
To this inward development of the individual corresponds a new sort of outward distinction—the modern form of glory.

In the other countries of Europe the different classes of society lived apart, each with its own medieval caste sense of honour. The poetical fame of the Troubadours and Minnesanger was peculiar to the knightly order. But in Italy social equality had appeared before the time of the tyrannies or the democracies. We there find early traces of a general society, having, as will be shown more fully later on, a common ground in Latin and Italian literature; and such a ground was needed for this new element in life to grow in. To this must be added that the Roman authors, who were not zealously studied, are filled and saturated with the conception of fame, and that their subject itself—the universal empire of Rome—stood as a permanent ideal before the minds of Italians. From henceforth all the aspirations and achievements of the people were governed by a moral postulate, which was still unknown elsewhere in Europe.

Here, again, as in all essential points, the first witness to be called is Dante. He strove for the poet's garland with all the power of his soul. As publicist and man of letters, he laid stress on the fact that what he did was new, and that he wished not only to be, but to be esteemed the first in his own walks. But in his prose writings he touches also on the inconveniences of fame; he knows how often personal acquaintance with famous men is disappointing, and explains how this is due partly to the childish fancy of men, partly to envy, and partly to the imperfections of the hero himself. And in his great poem he firmly maintains the emptiness of fame, although in a manner which betrays that his heart was not free from the longing for it. In Paradise the sphere of Mercury is the seat of such blessed ones as on earth strove after glory and thereby dimmed 'the beams of true love.' It is characteristic that the lost souls in hell beg of Dante to keep alive for them their memory and fame on earth, while those in Purgatory only entreat his prayers and those of others for their deliverance. And in a famous passage, the passion for fame—lo gran disio dell'eccellenza (the great desire of excelling)—is reproved for the reason that intellectual glory is not absolute, but relative to the times, and may be surpassed and eclipsed by greater successors.

The new race of poet-scholars which arose soon after Dante quickly made themselves masters of this fresh tendency. They did so in a double sense, being themselves the most acknowledged celebrities of Italy, and at the same time, as poets and historians, consciously disposing of the reputation of others. An outward symbol of this sort of fame was the coronation of the poets, of which we shall speak later on.

A contemporary of Dante, Albertinus Musattus or Mussatus, crowned poet at Padua by the bishop and rector, enjoyed a fame which fell little short of deification. Every Christmas Day the doctors and students of both colleges at the University came in solemn procession before his house with trumpets and, it seems, with burning tapers, to salute him and bring him presents. His reputation lasted till, in 1318, he fell into disgrace with the ruling tyrant of the House of Carrara.

This new incense, which once was offered only to saints and heroes, was given in clouds to Petrarch, who persuaded himself in his later years that it was but a foolish and troublesome thing. His letter 'To Posterity' is the confession of an old and famous man, who is forced to gratify the public curiosity. He admits that he wishes for fame in the times to come, but would rather be without it in his own day. In his dialogue on fortune and misfortune, the interlocutor, who maintains the futility of glory, has the best of the contest. But, at the same time, Petrarch is pleased that the autocrat of Byzantium knows him as well by his writings as Charles IV knows him. And in fact, even in his lifetime, his fame extended far beyond Italy. And the emotion which he felt was natural when his friends, on the occasion of a visit to his native Arezzo (1350), took him to the house where he was born, and told him how the city had provided that no change should be made in it. In former times the dwellings of certain great saints were preserved and revered in this way, like the cell of St. Thomas Aquinas in the Dominican convent at Naples, and the Portincula of St. Francis near Assisi; and one or two great jurists so enjoyed the half-mythical reputation which led to this honour. Towards the close of the fourteenth century the people at Bagnolo, near Florence, called an old building the 'Studio of Accursius' (died in 1260), but, nevertheless, suffered it to be destroyed. It is probable that the great incomes and the political influence which some jurists obtained as consulting lawyers made a lasting impression on the popular imagination.

To the cult of the birthplaces of famous men must be added that of their graves, and, in the case of Petrarch, of the spot where he died. In memory of him Arqua became a favorite resort of the Paduans, and was dotted with graceful little villas. At this time there were no 'classic spots' in Northern Europe, and pilgrimages were only made to pictures and relics. It was a point of honour for the different cities to possess the bones of their own and foreign celebrities; and it is most remarkable how seriously the Florentines, even in the fourteenth century—long before the building of Santa Croce—labored to make their cathedral a Pantheon. Accorso, Dante, Petrarch, Boccaccio, and the jurist Zanobi della Strada were to have had magnificent tombs there erected to them. Late in the fifteenth century, Lorenzo il Magnifico applied in person to the Spoletans, asking them to give up the corpse of the painter Fra Filippo Lippi for the cathedral, and received the answer that they had none too many ornaments to the city, especially in the shape of distinguished people, for which reason they begged him to spare them; and, in fact, he had to be content with erecting a cenotaph. And even Dante, in spite of all the applications to which Boccaccio urged the Florentines with bitter emphasis, remained sleeping tranquilly in San Francesco at Ravenna, 'among ancient tombs of emperors and vaults of saints, in more honorable company than thou, O Florence, couldst offer him.' It even happened that a man once took away unpunished the lights from the altar on which the crucifix stood, and set there by the grave, with the words, 'Take them; thou art more worthy of them than He, the Crucified One! ' (Franco Sacchetti, Novella 121.)

And now the Italian cities began again to remember their ancient citizens and inhabitants. Naples, perhaps, had never forgotten its tomb of Virgil, since a kind of mythical halo had become attached to the name.

The Paduans, even in the sixteenth century, firmly believed that they possessed not only the genuine bones of their founder, Antenor, but also those of the historian Livy. 'Sulmona,' says Boccaccio, 'bewails that Ovid lies buried far away in exile; and Parma rejoices that Cassius sleeps within its walls.' The Mantuans coined a medal in 1257 with the bust of Virgil, and raised a statue to represent him. In a fit of aristocratic insolence, the guardian of the young Gonzaga, Carlo Malatesta, caused it to be pulled down in 1392, and was afterwards forced, when he found the fame of the old poet too strong for him, to set it up again. Even then, perhaps, the grotto, a couple of miles from the town, where Virgil was said to have meditated, was shown to strangers, like the 'Scuola di Virgilio' at Naples. Como claimed both the Plinys for its own, and at the end of the fifteenth century erected statues in their honour, sitting under graceful baldachins on the facade of the cathedral.

History and the new topography were now careful to leave no local celebrity unnoticed. At the same period the northern chronicles only here and there, among the list of popes, emperors, earthquakes, and comets, put in the remark, that at such a time this or that famous man 'flourished.' We shall elsewhere have to show how, mainly under the influence of this idea of fame, an admirable biographical literature was developed. We must here limit ourselves to the local patriotism of the topographers who recorded the claims of their native cities to distinction.

In the Middle Ages, the cities were proud of their saints and of the bones and relics in their churches. With these the panegyrist of Padua in 1450, Michele Savonarola, begins his list; from them he passes to 'the famous men who were no saints, but who, by their great intellect and force (virtus) deserve to be added (adnecti) to the saints'—just as in classical antiquity the distinguished man came close upon the hero. The further enumeration is most characteristic of the time. First comes Antenor, the brother of Priam, who founded Padua with a band of Trojan fugitives; King Dardanus, who defeated Attila in the Euganean hills, followed him in pursuit, and struck him dead at Rimini with a chessboard; the Emperor Henry IV, who built the cathedral; a King Marcus, whose head was preserved in Monselice; then a couple of cardinals and prelates as founders of colleges, churches, and so forth; the famous Augustinian theologian, Fra Alberto; a string of philosophers beginning with Paolo Veneto and the celebrated Pietro of Abano; the jurist Paolo Padovano; then Livy and the poets Petrarch, Mussato, Lovato. If there is any want of military celebrities in the list, the poet consoles himself for it by the abundance of learned men whom he has to show, and by the more durable character of intellectual glory, while the fame of the soldier is buried with his body, or, if it lasts, owes its permanence only to the scholar. It is nevertheless honorable to the city that foreign warriors lie buried here by their own wish, like Pietro de' Rossi of Parma, Filippo Arcelli of Piacenza, and especially Gattemelata of Narni (d. 1443), whose brazen equestrian statue, 'like a Caesar in triumph,' already stood by the church of the Santo. The author then names a crowd of jurists and physicians, nobles 'who had not only, like so many others, received, but deserved, the honour of knighthood.' Then follows a list of famous mechanicians, painters, and musicians, and in conclusion the name of a fencing-master Michele Rosso, who, as the most distinguished man in his profession, was to be seen painted in many places.

By the side of these local temples of fame, which myth, legend, popular admiration, and literary tradition combined to create, the poet-scholars built up a great Pantheon of worldwide celebrity. They made collections of famous men and famous women, often in direct imitation of Cornelius Nepos, the pseudo-Suetonius, Valerius Maximus, Plutarch (Mulierum virtutes), Jerome (De viris illustribus), and others: or they wrote of imaginary triumphal processions and Olympian assemblies, as was done by Petrarch in his 'Trionfo della Fama,' and Boccaccio in the 'Amorosa Visione,' with hundreds of names, of which three-fourths at least belong to antiquity and the rest to the Middle Ages. By and by this new and comparatively modern element was treated with greater emphasis; the historians began to insert descriptions of character, and collections arose of the biographies of distinguished contemporaries, like those of Filippo Villani, Vespasiano Fiorentino, Bartolommeo I Fazio, and lastly of Paolo Giovio.

The North of Europe, until Italian influence began to tell upon its writers—for instance, on Trithemius, the first German who wrote the lives of famous men—possessed only either legends of the saints, or descriptions of princes and churchmen partaking largely of the character of legends and showing no traces of the idea of fame, that is, of distinction won by a man's personal efforts. Poetical glory was still confined to certain classes of society, and the names of northern artists are only known to us at this period in so far as they were members of certain guilds or corporations.

The poet-scholar in Italy had, as we have already said, the fullest consciousness that he was the giver of fame and immortality, or, if he chose, of oblivion. Boccaccio complains of a fair one to whom he had done homage, and who remained hard-hearted in order that he might go on praising her and making her famous, and he gives her a hint that he will try the effect of a little blame. Sannazaro, in two magnificent sonnets, threatens Alfonso of Naples with eternal obscurity on account of his cowardly flight before Charles VIII. Angelo Poliziano seriously exhorts (1491) King John of Portugal to think betimes of his immortality in reference to the new discoveries in Africa, and to send him materials to Florence, there to be put into shape (operosius excolenda), otherwise it would befall him as it had befallen all the others whose deeds, unsupported by the help of the learned, 'lie hidden in the vast heap of human frailty.' The king, or his humanistic chancellor, agreed to this, and promised that at least the Portuguese chronicles of African affairs should be translated into Italian, and sent to Florence to be done into Latin. Whether the promise was kept is not known. These pretensions are by no means so groundless as they may appear at first sight; for the form in which events, even the greatest, are told to the living and to posterity is anything but a matter of indifference. The Italian humanists, with their mode of exposition and their Latin style, had long the complete control of the reading world of Europe, and till last century the Italian poets were more widely known and studied than those of any other nation. The baptismal name of the Florentine Amerigo Vespucci was given, on account of his book of travels, to a new quarter of the globe, and if Paolo Giovio, with all his superficiality and graceful caprice, promised himself immortality, his expectation has not altogether been disappointed.

Amid all these preparations outwardly to win and secure fame, the curtain is now and then drawn aside, and we see with frightful evidence a boundless ambition and thirst after greatness, regardless of all means and consequences. Thus, in the preface to Machiavelli's Florentine history, in which he blames his predecessors Leonardo, Aretino and Poggio for their too considerate reticence with regard to the political parties in the city: 'They erred greatly and showed that they understood little the ambition of men and the desire to perpetuate a name. How many who could distinguish themselves by nothing praiseworthy, strove to do so by infamous deeds!' Those writers did not consider that actions which are great in themselves, as is the case with the actions of rulers and of States, always seem to bring more glory than blame, of whatever kind they are and whatever the result of them may be. In more than one remarkable and dreadful undertaking the motive assigned by serious writers is the burning desire to achieve something great and memorable. This motive is not a mere extreme case of ordinary vanity, but something demonic, involving a surrender of the will, the use of any means, however atrocious, and even an indifference to success itself. In this sense, for example, Machiavelli conceives the character of Stefano Porcari; of the murderers of Galeazzo Maria Sforza (1476), the documents tell us about the same; and the assassination of Duke Alessandro of Florence (1537) is ascribed by Varchi himself to the thirst for fame which tormented the murderer Lorenzino Medici. Still more stress is laid on this motive by Paolo Giovio. Lorenzino, according to him, pilloried by a pamphlet of Molza, broods over a deed whose novelty shall make his disgrace forgotten, and ends by murdering his kinsman and prince. These are characteristic features of this age of overstrained and despairing passions and forces, and remind us of the burning of the temple of Diana at Ephesus in the time of Philip of Macedon

Ridicule and Wit
The corrective, not only of this modern desire for fame, but of all highly developed individuality, is found in ridicule, especially when expressed in the victorious form of wit. We read in the Middle Ages how hostile armies, princes, and nobles, provoked one another with symbolical insult, and how the defeated party was loaded with symbolical outrage. Here and there, too, under the influence of classical literature, wit began to be used as a weapon in theological disputes, and the poetry of Provence produced a whole class of satirical compositions. Even the Minnesanger, as their political poems show, could adopt this tone when necessary. But wit could not be an independent element in life till its appropriate victim, the developed individual with personal pretensions, had appeared. Its weapons were then by no means limited to the tongue and the pen, but included tricks and practical jokes—the so-called burle and beffe—which form a chief subject of many collections of novels.

The Hundred Old Tales, which must have been composed about the end of the thirteenth century, have as yet neither wit, the fruit of contrast, nor the burla, for their subject; their aim is merely to give simple and elegant expression to wise sayings and pretty stories or fables. But if anything proves the great antiquity of the collection, it is precisely this absence of satire. For with the fourteenth century comes Dante, who, in the utterance of scorn, leaves all other poets in the world far behind, and who, if only on account of his great picture of the deceivers, must be called the chief master of colossal comedy. With Petrarch begin the collections of witty sayings after the pattern of Plutarch (Apophthegmata, etc.).

What stores of wit were concentrated in Florence during this century is most characteristically shown in the novels of Franco Sacchetti. These are, for the most part, not stories but answers, given under certain circumstances—shocking pieces of naivete, with which silly folks, court jesters, rogues, and profligate women make their retort. The comedy of the tale lies in the startling contrast of this real or assumed naivete with conventional morality and the ordinary relations of the world—things are made to stand on their heads. All means of picturesque representation are made use of, including the introduction of certain North Italian dialects. Often the place of wit is taken by mere insolence, clumsy trickery, blasphemy, and obscenity; one or two jokes told of condottieri are among the most brutal and malicious which are recorded. Many of the burle are thoroughly comic, but many are only real or supposed evidence of personal superiority, of triumph over another. How much people were willing to put up with, how often the victim was satisfied with getting the laugh on his side by a retaliatory trick, cannot be said; there was much heartless and pointless malice mixed up with it all, and life in Florence was no doubt often made unpleasant enough from this cause. The inventors and retailers of jokes soon became inevitable figures, and among them there must have been some who were classical—far superior to all the mere court-jesters, to whom competition, a changing public, and the quick apprehension of the audience, all advantages of life in Florence, were wanting. Some Florentine wits went starring among the despotic courts of Lombardy and Romagna, and found themselves much better rewarded than at home, where their talent was cheap and plentiful. The better type of these people is the amusing man (l'uomo piacevole), the worse is the buffoon and the vulgar parasite who presents himself at weddings and banquets with the argument, 'If I am not invited, the fault is not mine.' Now and then the latter combine to pluck a young spendthrift, but in general they are treated and despised as parasites, while wits of higher position bear themselves like princes, and consider their talent as something sovereign. Dolcibene, whom Charles IV had pronounced to be the 'king of Italian jesters,' said to him at Ferrara: 'You will conquer the world, since you are my friend and the Pope's; you fight with the sword, the Pope with his bulls, and I with my tongue.' This is no mere jest, but the foreshadowing of Pietro Aretino.

The two most famous jesters about the middle of the fifteenth century were a priest near Florence, Arlotto (1483), for more refined wit (facezie), and the court-fool of Ferrara, Gonnella, for buffoonery. We can hardly compare their stories with those of the Parson of Kalenberg and Till Eulenspiegel, since the latter arose in a different and half-mythical manner, as fruits of the imagination of a whole people, and touch rather on what is general and intelligible to all, while Arlotto and Gonnella were historical beings, colored and shaped by local influences. But if the comparison be allowed, and extended to the jests of the non-Italian nations, we shall find in general that the joke in the French fabliaux, as among the Germans, is chiefly directed to the attainment of some advantage or enjoyment; while the wit of Arlotto and the practical jokes of Gonnella are an end in themselves, and exist simply for the sake of the triumph of production. (Till Eulenspiegel again forms a class by himself, as the personified quiz, mostly pointless enough, of particular classes and professions.) The court-fool of the Este retaliated more than once by his keen satire and refined modes of vengeance.

The type of the uomo piacevole and the buffone long survived the freedom of Florence. Under Duke Cosimo flourished Barlacchia, and at the beginning of the seventeenth century Francesco Ruspoli and Curzio Marignolli. In Pope Leo X, the genuine Florentine love of jesters showed itself strikingly. This prince, whose taste for the most refined intellectual pleasures was insatiable, endured and desired at his table a number of witty buffoons and jack-puddings, among them two monks and a cripple; at public feasts he treated them with deliberate scorn as parasites, setting before them monkeys and crows in the place of savory meats. Leo, indeed, showed a peculiar fondness for the burla; it belonged to his nature sometimes to treat his own favorite pursuits—music and poetry—ironically, parodying them with his factotum, Cardinal Bibbiena. Neither of them found it beneath him to fool an honest old secretary till he thought himself a master of the art of music. The Improvisatore, Baraballo of Gaeta, was brought so far by Leo's flattery that he applied in all seriousness for the poet's coronation on the Capitol. On the feast of St. Cosmas and St. Damian, the patrons of the House of Medici, he was first compelled, adorned with laurel and purple, to amuse the papal guests with his recitations, and at last, when all were ready to split with laughter, to mount a gold-harnessed elephant in the court of the Vatican, sent as a present to Rome by Emmanuel the Great of Portugal, while the Pope looked down from above through his eye-glass. The brute, however, was so terrified by the noise of the trumpets and kettledrums, and the cheers of the crowd, that there was no getting him over the bridge of Sant' Angelo.

The parody of what is solemn or sublime, which here meets us in the case of a procession, had already taken an important place in poetry. It was naturally compelled to choose victims of another kind than those of Aristophanes, who introduced the great tragedians into his plays. But the same maturity of culture which at a certain period produced parody among the Greeks, did the same in Italy. By the close of the fourteenth century, the love-lorn wailings of Petrarch's sonnets and others of the same kind were taken off by caricaturists; and the solemn air of this form of verse was parodied in lines of mystic twaddle. A constant invitation to parody was offered by the Divine Comedy, and Lorenzo il Magnifico wrote the most admirable travesty in the style of the Inferno (Simposio or I Beoni). Luigi Pulci obviously imitates the Improvisatori in his Morgante, and both his poetry and Boiardo's are in part, at least, a half-conscious parody of the chivalrous poetry of the Middle Ages. Such a caricature was deliberately undertaken by the great parodist Teofilo Folengo (about 1520). Under the name of Limerno Pitocco, he composed the Orlandino, in which chivalry appears only as a ludicrous setting for a crowd of modern figures and ideas. Under the name of Merlinus Coccaius he described the journeys and exploits of his fantastic vagabonds (also in the same spirit of parody) in half-Latin hexameters, with all the affected pomp of the learned Epos of the day (opus Macaronicorum). Since then caricature has been constantly, and often brilliantly, represented on the Italian Parnassus.

About the middle period of the Renaissance a theoretical analysis of wit was undertaken, and its practical application in good society was regulated more precisely. The theorist was Gioviano Pontano. In his work on speaking, especially in the third and fourth books, he tries by means of the comparison of numerous jokes or facetiae to arrive at a general principle. How wit should be used among people of position is taught by Baldassare Castiglione in his Cortigiano. Its chief function is naturally to enliven those present by the repetition of comic or graceful stories and sayings; personal jokes, on the contrary, are discouraged on the ground that they wound unhappy people, show too much honour to wrong-doers, and make enemies of the powerful and the spoiled children of fortune; and even in repetition, a wide reserve in the use of dramatic gestures is recommended to the gentleman. Then follows, not only for purposes of quotation, but as patterns for future jesters, a large collection of puns and witty sayings, methodically arranged according to their species, among them some that are admirable. The doctrine of Giovanni della Casa, some twenty years later, in his guide to good manners, is much stricter and more cautious; with a view to the consequences, he wishes to see the desire of triumph banished altogether from jokes and burle. He is the herald of a reaction, which was certain sooner or later to appear.

Italy had, in fact, become a school for scandal, the like of which the world cannot show, not even in France at the time of Voltaire. In him and his comrades there was assuredly no lack of the spirit of negation; but where, in the eighteenth century, was to be found the crowd of suitable victims, that countless assembly of highly and characteristically developed human beings, celebrities of every kind, statesmen, churchmen, inventors, and discoverers, men of letters, poets and artists, all of whom then gave the fullest and freest play to their individuality. This host existed in the fifteenth and sixteenth centuries, and by its side the general culture of the time had educated a poisonous brood of impotent wits, of born critics and railers, whose envy called for hecatombs of victims; and to all this was added the envy of the famous men among themselves. In this the philologists notoriously led the way—Filelfo, Poggio, Lorenzo Valla, and others—while the artists of the fifteenth century lived in peaceful and friendly competition with one another. The history of art may take note of the fact.

Florence, the great market of fame, was in this point, as we have said, in advance of other cities. 'Sharp eyes and bad tongues' is the description given of the inhabitants. An easygoing contempt of everything and everybody was probably the prevailing tone of society. Machiavelli, in the remarkable prologue to his Mandragola, refers rightly or wrongly the visible decline of moral force to the general habit of evil-speaking, and threatens his detractors with the news that he can say sharp things as well as they. Next to Florence comes the Papal court, which had long been a rendezvous of the bitterest and wittiest tongues. Poggio's Facetiae are dated from the Chamber of Lies (bugiale) of the apostolic notaries; and when we remember the number of disappointed place-hunters, of hopeless competitors and enemies of the favorites, of idle, profligate prelates there assembled, it is intelligible how Rome became the home of the savage pasquinade as well as of more philosophical satire. If we add to this the widespread hatred borne to the priests, and the well-known instinct of the mob to lay any horror to the charge of the great, there results an untold mass of infamy. Those who were able, protected themselves best by contempt both of the false and true accusations, and by brilliant and joyous display. More sensitive natures sank into utter despair when they found themselves deeply involved in guilt, and still more deeply in slander. In course of time calumny became universal, and the strictest virtue was most certain of all to challenge the attacks of malice. Of the great pulpit orator, Fra Egidio of Viterbo, whom Leo made a cardinal on account of his merits, and who showed himself a man of the people and a brave monk in the calamity of 1527, Giovio gives us to understand that he preserved his ascetic pallor by the smoke of wet straw and other means of the same kind. Giovio is a genuine Curial in these matters. He generally begins by telling his story, then adds that he does not believe it, and then hints at the end that perhaps after all there may be something in it. But the true scapegoat of Roman scorn was the pious and moral Adrian VI. A general agreement seemed to be made to take him only on the comic side. He fell out from the first with the formidable Francesco Berni, threatening to have thrown into the Tiber not, as people said, the statue of Pasquino, but the writers of the satires themselves. The vengeance for this was the famous Capitolo against Pope Adriano, inspired not exactly by hatred, but by contempt for the comical Dutch barbarian; the more savage menaces were reserved for the cardinals who had elected him. The plague, which then was prevalent in Rome, was ascribed to him; Berni and others sketch the environment of the Pope with the same sparkling untruthfulness with which the modern feuilletoniste turns black into white, and everything into anything. The biography which Paolo Giovio was commissioned to write by the cardinal of Tortosa, and which was to have been a eulogy, is for anyone who can read between the lines an unexampled piece of satire. It sounds ridiculous—at least for the Italians of that time—to hear how Adrian applied to the Chapter of Saragossa for the jawbone of St. Lambert; how the devout Spaniards decked him out till he looked 'like a right well- dressed Pope'; how he came in a confused and tasteless procession from Ostia to Rome, took counsel about burning or drowning Pasquino, would suddenly break off the most important business when dinner was announced; and lastly, at the end of an unhappy reign, how be died of drinking too much beer--whereupon the house of his physician was hung with garlands by midnight revellers, and adorned with the inscription, Liberatori Patriae S.P.Q.R. It is true that Giovio had lost his money in the general confiscation of public funds, and had only received a benefice by way of compensation because he was 'no poet,' that is to say, no pagan. But it was decreed that Adrian should be the last great victim. After the disaster which befell Rome in 1527, slander visibly declined along with the unrestrained wickedness of private life.

But while it was still flourishing was developed, chiefly in Rome the greatest railer of modern times, Pietro Aretino. A glance at his life and character will save us the trouble of noticing many less distinguished members of his class.

We know him chiefly in the last thirty years of his life, (1527-56), which he passed in Venice, the only asylum possible for him. From hence he kept all that was famous in Italy in a kind of state of siege, and here were delivered the presents of the foreign princes who needed or dreaded his pen. Charles V and Francis I both pensioned him at the same time, each hoping that Aretino would do some mischief to the other. Aretino flattered both, but naturally attached himself more closely to Charles, because he remained master in Italy. After the Emperor's victory at Tunis in 1535, this tone of adulation passed into the most ludicrous worship, in observing which it must not be forgotten that Aretino constantly cherished the hope that Charles would help him to a cardinal's hat. It is probable that he enjoyed special protection as Spanish agent, as his speech or silence could have no small effect on the smaller Italian courts and on public opinion in Italy. He affected utterly to despise the Papal court because he knew it so well; the true reason was that Rome neither could nor would pay him any longer. Venice, which sheltered him, he was wise enough to leave unassailed. The rest of his relations with the great is mere beggary and vulgar extortion.

Aretino affords the first great instance of the abuse of publicity to such ends. The polemical writings which a hundred years earlier Poggio and his opponents interchanged, are just as infamous in their tone and purpose, but they were not composed for the press, but for a sort of private circulation. Aretino made all his profit out of a complete publicity, and in a certain sense may be considered the father of modern journalism. His letters and miscellaneous articles were printed periodically, after they had already been circulated among a tolerably extensive public.

Compared with the sharp pens of the eighteenth century, Aretino had the advantage that he was not burdened with principles, neither with liberalism nor philanthropy nor any other virtue, nor even with science; his whole baggage consisted of the well-known motto, Veritas odium parit. He never, consequently, found himself in the false position of Voltaire, who was forced to disown his Pucelle and conceal all his life the authorship of other works. Aretino put his name to all he wrote, and openly gloried in his notorious Ragionamenti. His literary talent, his clear and sparkling style, his varied observation of men and things, would have made him a considerable writer under any circumstances, destitute as he was of the power of conceiving a genuine work of art, such as a true dramatic comedy; and to the coarsest as well as the most refined malice he added a grotesque wit so brilliant that in some cases it does not fall short of that of Rabelais.

In such circumstances, and with such objects and means, he set to work to attack or circumvent his prey. The tone in which he appealed to Clement VII not to complain or to think of vengeance, but to forgive, at the moment when the wailings of the devastated city were ascending to the Castel Sant' Angelo, where the Pope himself was a prisoner, is the mockery of a devil or a monkey. Sometimes, when he is forced to give up all hope of presents, his fury breaks out into a savage howl, as in the Capitolo to the Prince of Salerno, who after paying him for some time refused to do so any longer. On the other hand, it seems that the terrible Pierluigi Farnese, Duke of Parma, never took any notice of him at all. As this gentleman had probably renounced altogether the pleasures of a good reputation, it was not easy to cause him any annoyance; Aretino tried to do so by comparing his personal appearance to that of a constable, a miller, and a baker. Aretino is most comical of all in the expression of whining mendicancy, as in the Capitolo to Francis I; but the letters and poems made up of menaces and flattery cannot, notwithstanding all that is ludicrous in them, be read without the deepest disgust. A letter like that one of his written to Michelangelo in November, 1545, is alone of its kind; along with all the admiration he expresses for the Last Judgement he charges him with irreligion, indecency, and theft from the heirs of Julius II, and adds in a conciliating postscript, 'I only want to show you that if you are divino, I am not d'acqua'. Aretino laid great stress upon it—whether from the insanity of conceit or by way of caricaturing famous men—that he himself should be called divine, as one of his flatterers had already begun to do; and he certainly attained so much personal celebrity that his house at Arezzo passed for one of the sights of the place. There were indeed whole months during which he never ventured to cross his threshold at Venice, lest he should fall in with some incensed Florentine like the younger Strozzi. Nor did he escape the cudgels and the daggers of his enemies, although they failed to have the effect which Berni prophesied him in a famous sonnet. Aretino died in his house, of apoplexy.

The differences he made in his modes of flattery are remarkable: in dealing with non-Italians he was grossly fulsome; people like Duke Cosimo of Florence he treated very differently. He praised the beauty of the then youthful prince, who in fact did share this quality with Augustus in no ordinary degree; he praised his moral conduct, with an oblique reference to the financial pursuits of Cosimo's mother, Maria Salviati, and concluded with a mendicant whine about the bad times and so forth. When Cosimo pensioned him, which he did liberally, considering his habitual parsimony—to the extent, at least, of 160 ducats a year—he had doubtless an eye to Aretino's dangerous character as Spanish agent. Aretino could ridicule and revile Cosimo, and in the same breath threaten the Florentine agent that he would obtain from the Duke his immediate recall; and if the Medicean prince felt himself at last to be seen through by Charles V he would naturally not be anxious that Aretino's jokes and rhymes against him should circulate at the Imperial court. A curiously qualified piece of flattery was that addressed to the notorious Marquis of Marignano, who as Castellan of Musso had attempted to found an independent State. Thanking him for the gift of a hundred crowns, Aretino writes: 'All the qualities which a prince should have are present in you, and all men would think so, were it not that the acts of violence inevitable at the beginning of all undertakings cause you to appear a trifle rough (aspro).

It has often been noticed as something singular that Aretino only reviled the world, and not God also. The religious belief of a man who lived as he did is a matter of perfect indifference, as are also the edifying writings which he composed for reasons of his own. It is in fact hard to say why he should have been a blasphemer. He was no professor, or theoretical thinker or writer; and he could extort no money from God by threats or flattery, and was consequently never goaded into blasphemy by a refusal. A man like him does not take trouble for nothing.

It is a good sign for the present spirit of Italy that such a character and such a career have become a thousand times impossible. But historical criticism will always find in Aretino an important study.