Chapter V: Second Period of Humanism (1)

Transition from Florence to Rome -- Vicissitudes of Learning
at the Papal Court -- Diplomatic Humanists -- Protonotaries
-- Apostolic Scribes -- Ecclesiastical Sophists --
Immorality and Artificiality of Scholarship in Rome --
Poggio and Bruni, Secretaries -- Eugenius IV. -- His
Patronage of Scholars -- Flavio Biondo -- Solid Erudition --
Nicholas V. -- His Private History -- Nature of his Talents
-- His unexpected Elevation to the Roman See -- Jubilation
of the Humanists -- His Protection of Learned Men in Rome --
A Workshop of Erudition -- A Factory of Translations -- High
Sums paid for Literary Labour -- Poggio Fiorentino -- His
Early Life -- His Journeys -- His Eminence as a Man of
Letters -- His Attitude toward Ecclesiastics -- His
Invectives -- Humanistic Gladiators -- Poggio and Filelfo --
Poggio and Guarino -- Poggio and Valla -- Poggio and Perotti
-- Poggio and Georgius Trapezuntios -- Literary Scandals --
Poggio's Collections of Antiquities -- Chancellor of
Florence -- Cardinal Bessarion -- His Library -- Theological
Studies -- Apology for Plato -- The Greeks in Italy --
Humanism at Naples -- Want of Culture in Southern Italy --
Learning an Exotic -- Alfonso the Magnificent -- Scholars in
the Camp -- Literary Dialogues at Naples -- Antonio
Beccadelli -- 'The Hermaphroditus' -- Lorenzo Valla -- The
Epicurean -- The Critic -- The Opponent of the Church --
Bartolommeo Fazio -- Giannantonio Porcello -- Court of Milan
-- Filippo Maria Visconti -- Decembrio's Description of his
Master -- Francesco Filelfo -- His Early Life -- Visit to
Constantinople -- Place at Court -- Marriage -- Return to
Italy -- Venice -- Bologna -- His Pretensions as a Professor
-- Florence -- Feuds with the Florentines -- Immersion in
Politics -- Siena -- Settles at Milan -- His Fame -- Private
Life and Public Interests -- Overtures to Rome -- Filelfo
under the Sforza Tyranny -- Literary Brigandage -- Death at
Florence -- Filelfo as the Representative of a Class --
Vittorino da Feltre -- Early Education -- Scheme of Training
Youths as Scholars -- Residence at Padua -- Residence at
Mantua -- His School of Princes -- Liberality to Poor
Students -- Details of his Life and System -- Court of
Ferrara -- Guarino da Verona -- House Tutor of Lionello
d'Este -- Giovanni Aurispa -- Smaller Courts -- Carpi --
Mirandola -- Rimini and the Malatesta Tyrants -- Cesena --
Pesaro -- Urbino and Duke Frederick -- Vespasiano da
Bisticci.

In passing from Florence to Rome, we are struck with the fact that neither in letters nor in art had the Papal city any real life of her own. Her intellectual enthusiasms were imported; her activity varied with the personal interests of successive Popes. Stimulated by the munificence of one Holy Father, starved by the niggardliness of another; petted and caressed by Nicholas V., watched with jealous mistrust by Paul II.; thrust into the background by Alexander, and brought into the light by Leo--learning was subjected to rude vicissitudes at Rome. Very few of the scholars who shed lustre on the reigns of liberal Pontiffs were Romans, nor did the nobles of the Papal States affect the fame of patrons. We have, therefore, in dealing with humanism at Rome, to bear in mind that it flourished fitfully, precariously, as an exotic, its growth being alternately checked and encouraged at the pleasure of the priest in office.

In spite of these variable conditions, one class of humanists never failed at Rome. During the period of schisms and councils, when Pope and Antipope were waging wordy warfare in the Courts of congregated Christendom, it was impossible to dispense with the services of practised writers and accomplished orators. As composers of diplomatic despatches, letters, bulls, and protocols; as disseminators of squibs and invectives; as redactors of state papers; as pleaders, legates, ambassadors, and private secretaries--scholars swarmed around the person of the Pontiff. Their official titles varied, some being called Secretaries to the Chancery, others Apostolic Scriptors, others again Protonotaries; while their duties were divided between the regular business of the Curia and the miscellaneous transactions that arose from special emergencies of the Papal See. Their services were well rewarded. In addition to about 700 florins of pay and perquisites, they, for the most part, entered into minor orders and held benefices. Men of acute intellect and finished style, who had absorbed the culture of their age, and could by rhetoric enforce what arguments they chose to wield, found, therefore, a good market for their talents at the Court of Rome. They soon became a separate and influential class, divided from the nobility by their birth and foreign connections, and from the churchmen by their secular status and avowed impiety, yet mingling in society with both and trusting to their talents to support their dignity. At the Council of Basle the protonotaries even claimed to take precedence of the bishops on occasions of high ceremony, arguing, from the nature of their office and the rarity of their acquirements, that they had a better right than priests to approach the person of the Sovereign Pontiff. Poggio and Bruni, Losco, Aurispa, and Biondo raised their voices in this quarrel, which proved how indispensable the mundane needs of the Papacy had rendered these free-lances of literature. Through them the spirit of humanism, antagonistic to the spirit of the Church, possessed itself of the Eternal City; and much of the flagrant immorality which marked Rome during the Renaissance may be ascribed to the influence of paganising scholars, freed from the restrictions of family and local opinion, indifferent to religion, and less absorbed in study for its own sake than in the profits to be gained by the exercise of a practised pen. There was a real discord between the principles which the Church professed, and the new culture that flourished on a heathen soil. While merely secular interests blinded the Popes to the perils which might spring from fostering this discord, humanistic enthusiasm had so thoroughly penetrated Italy that to exclude it from Rome was impossible. Neopagan scholarship added, therefore, lustre to the Papal Court, as one among the many splendours of that worldly period which raised the See of Rome to eminence above the States of Italy. The light it shed, however, had no vital heat. Learning was always an article of artificial luxury at Rome, not, as at Florence, part of the nation's life; and when the gilded pomp of Leo dwindled down to Clement's abject misery and utter ruin, it was found that such encouragement as Popes had given to literature had been a source of weakness and decay. We may still be sincerely thankful that the Pontiffs took the line they did; for had they placed themselves in a position of antagonism to the humanistic movement, instead of utilising and approving of it, the free development of Italian scholarship might have sustained a dangerous check.

It was from Florence that Rome received her intellectual stimulus. The connection began in 1402, when Boniface IX. appointed Poggio to the post of Apostolic Secretary, which he held for fifty years. In 1405 Lionardo Bruni obtained the same office from Innocent VII. The powerful personality of these men, in whom the energies of the humanistic revival were concentrated, impressed the Roman Curia with a stamp it never lost. Good Latinity became a _sine qua non_ in the Papal Chancery; and when Gregory XII. named Antonio Losco of Verona one of his secretaries, it was natural that this distinguished scholar, following the Florentine example of Coluccio Salutato, should compose a book of forms in Ciceronian style for the use of his office.[187] During the insignificant pontificate of Martin V., while the Curia resided in exile at Florence, the chain which was binding Rome to the city of Italian culture continued to gain strength. The result of all the discords which rent the Church in the first half of the fifteenth century was to Italianise the Papal See; nor did anything contribute to this end more powerfully than the Florentine traditions of three successive Popes--Martin V., Eugenius IV., and Nicholas V.

[Footnote 187: See Facius, _De Viris Illustribus_, p. 3, quoted by Voigt, p. 278.]

Eugenius was a Venetian of good family, who inherited considerable wealth from his father. Having realised his fortune, he bestowed 20,000 ducats on charitable institutions and took orders in the Church.[188] In 1431 he was raised to the Papacy; but the disturbed state of Rome obliged him to quit the Vatican in mean disguise, and to seek safety by flight from Ostia. He spent the greater portion of his life in Tuscany, occupied less with humanistic interests than with the reformation of monastic orders and the conduct of ecclesiastical affairs in the Councils of Basle and Florence. Though he did not share the passion of his age for learning, the patronage which he extended to scholars was substantial and important. Giovanni Aurispa received from him the title of Apostolic Secretary, and was appointed interpreter between the Greeks and Italians at the Council of the two Churches. Even the paganising Carlo Marsuppini was enrolled upon the list of Papal secretaries, while Filelfo and Piero Candido Decembrio, who added lustre at this epoch to the Court of Milan, were invited by Eugenius with highly flattering promises. The value of these meagre statements consists in this, that even a Pope, whose personal proclivities were monastic rather than humanistic, felt the necessity of borrowing all the strength he could obtain from men of letters in an age when learning itself was power. More closely attached to his Court than those who have been mentioned, were Maffeo Begio, the poet, and Flavio Biondo, one of the soundest and most conscientious students of the time.[189]

[Footnote 188: See Vespasiano, p. 6.]

[Footnote 189: He was born at Forli in 1388, and died in 1463, the father of five sons.]

Though Biondo had but little Greek, and could boast of no beauty of style, his immense erudition raised him to high rank among Italian scholars. The work he undertook was to illustrate the antiquities of Italy in a series of historical, topographical, and archæological studies. His 'Roma Instaurata,' 'Roma Triumphans,' and 'Italia Illustrata,' three bulky encyclopædias of information concerning ancient manners, laws, sites, monuments, and races, may justly be said to have formed the basis of all subsequent dictionaries of Roman antiquities. Another product of his industry was entitled 'Historiarum ab Inclinatione Romanorum.' Three decades and a portion of the fourth were written, when death put a stop to the completion of this gigantic task. In estimating the value of Biondo's contributions to history, we must remember that he had no previous compilations whereon to base his own researches. The vast stores of knowledge he collected and digested were derived from original sources. He grasped the whole of Latin literature, both classical and mediæval, arranged the results of his comprehensive reading into sections, and furnished the learned world with tabulated materials for the study of Roman institutions in the State, the camp, the law courts, private life, and religious ceremonial. Obstinate indeed must have been the industry of the scholar, who, in addition to these classical researches, undertook to narrate the dissolution of antique society and to present a faithful picture of Italy in the dark ages. Biondo's 'History of the Decline and Fall of the Roman Empire,' conceived in an age devoted to stylistic niceties and absorbed by the attractions of renascent Hellenism, inspires our strongest admiration. Yet its author failed in his lifetime to win the distinction he deserved. Though he held the office of Apostolic Secretary under four Popes, his marriage stopped the way to ecclesiastical preferment, while his incapacity to use the arts of the stylist, the sophist, the flatterer, and the translator, lost him the favour his more solid qualities had at first procured. Eugenius could appreciate a man of his stamp better than Nicholas V., whose special tastes inclined to elegant humanism rather than to ponderous erudition.

The lives of all the humanists illustrate the honours and the wealth secured by learning for her votaries in the Renaissance. No example, however, is so striking as that furnished by the biography of Nicholas V. Tommaso Parentucelli was born at Pisa in 1398. While he was still an infant his parents, in spite of their poverty and humble station, which might have been expected to shield them from political tyranny, were exiled to Sarzana;[190] and at the age of nine he lost his father at that place. Sarzana has consequently gained the credit of giving birth to the first great Pope of the Renaissance period. The young Tommaso found means, though extremely poor, to visit the University of Bologna, where he studied theology and made himself a master in the seven liberal arts. After six years' residence at Bologna, his total destitution, combined, perhaps, with a desire for more instruction in elegant scholarship than the university afforded, led him to seek work in Florence. He must have already acquired some reputation, since Rinaldo degli Albizzi received him as house-tutor to his children for one year, at the expiration of which time he entered the service of Palla degli Strozzi in a similar capacity. The money thus obtained enabled him to return to Bologna, and to take his degree as Doctor of Theology at the age of twenty-two. He was now fully launched in life. The education he had received at Bologna qualified him for office in the church, while his two years' residence at Florence had rendered him familiar with men of polite learning and of gentle breeding. Niccolo degli Albergati, Archbishop of Bologna, became his patron, and appointed him controller of his household. Albergati was one of the cardinals of Eugenius IV., a man of considerable capacity, and alive to the intellectual interests of his age. When he followed the Papal Court to Florence, Tommaso attended him, and here began the period which was destined to influence his subsequent career. Inspired with a passionate devotion to books for their own sake, and gifted with ardent curiosity and all-embracing receptivity of intellect, the young scholar found himself plunged into a society of which literature formed the most absorbing occupation. He soon became familiar with Cosimo de' Medici, and no meetings of the learned were complete without him. A glimpse may be obtained of the literary circle he frequented at this time from a picturesque passage in Vespasiano.[191] 'It was the wont of Messer Lionardo d'Arezzo, Messer Giannozzo Manetti, Messer Poggio, Messer Carlo d'Arezzo, Messer Giovanni Aurispa, Maestro Gasparo da Bologna, and many other men of learning to congregate every morning and evening at the side of the Palazzo, where they entered into discussions and disputes on various subjects. As soon, then, as Maestro Tommaso had attended the Cardinal to the Palazzo, he joined them, mounted on a mule, with two servants on foot; and generally he was attired in blue, and his servants in long dresses of a darker colour. At that time the pomp of the Court of Rome was not by any means what it is nowadays. In the place I have named he was always to be found, conversing and disputing, since he was a most impassioned debater.'

[Footnote 190: So Vespasiano relates the cause of their removal from Pisa. P. 20.]

[Footnote 191: P. 23.]

Tommaso was not a man of genius; his talents were better suited for collecting and digesting what he read, than for original research and composition. He had a vast memory, and was an indefatigable student, not only perusing but annotating all the books he purchased. Pius II. used to say of him that what he did not know, must lie outside the sphere of human knowledge. In speech he was fluent, and in disputation eager; but he never ranked among the ornate orators and stylists of the age. His wide acquaintance with all branches of literature, and his faculty for classification, rendered him useful to Cosimo de' Medici, who employed him on the catalogue of the Marcian Library. From Cosimo in return, Tommaso caught the spirit which sustained him in his coming days of greatness. Already, at this early period, while living almost on the bounty of the Medici, he never lost an opportunity of accumulating books, and would even borrow money to secure a precious MS.[192] He used to say that, if ever he acquired wealth, he would expend it in book-buying and building--a resolution to which he adhered when he rose to the Pontificate.

[Footnote 192: Vespasiano, p. 27.]

Soon after the death of Albergati in 1443, Eugenius promoted Tommaso to the see of Bologna; a cardinal's hat followed within a few months; and in 1447 he was elected Pope of Rome. So sudden an elevation from obscurity and poverty to the highest place in Christendom has rarely happened; nor is it even now easy to understand what combinations of unsuccessful intrigues among the princes of the Church enabled this little, ugly, bright-eyed, restless-minded scholar to creep into S. Peter's seat. Perhaps the simplest explanation is the best. The times were somewhat adverse to the Papacy, nor was the tiara quite as much an object of secular ambition as it afterwards became. Humanism meanwhile exercised strong fascination over every class in Italy, and it would seem that Tommaso Parentucelli had nothing but his reputation for learning to thank for his advancement. 'Who in Florence would have thought that a poor bell-ringer of a priest would be made Pope, to the confusion of the proud?' This was his own complacent exclamation to Vespasiano, who had gone to kiss his old friend's feet, and found him seated on a throne with twenty torches blazing round him.[193]

[Footnote 193: _Ibid._ p. 33.]

The rejoicings with which the humanists hailed the elevation of one of their own number to the Papal throne may be readily imagined; nor were their golden expectations, founded on a previous knowledge of his liberality in all things that pertained to learning, destined to be disappointed. Nicholas V., to quote the words of Vespasiano, who knew him well, 'was a foe to ceremonies and vain flatteries, open and candid, without knowing how to feign; avarice he never harboured, for he was always spending beyond his means.'[194] His revenues were devoted to maintaining a splendid Court, rebuilding the fortifications and palaces of Rome, and showering wealth on men of letters. In the protection extended by this Pope to literature we may notice that he did not attempt to restore the _studio pubblico_ of Rome, and that he showed a decided preference for works of solid learning and translations. His tastes led him to delight in critical and grammatical treatises, and his curiosity impelled him to get Latin versions made of the Greek authors. It is possible that he did nothing for the Roman university because he considered Florence sufficient for the humanistic needs of Italy, and his own Alma Mater for the graver studies of the three professions. Still this neglect is noticeable in the case of a Pontiff whose one public aim was to restore Rome to the rank of a metropolis, and whose chief private interest was study.

[Footnote 194: Vespasiano, pp. 25, 27.]

The most permanent benefit conferred by him on Roman studies was the foundation of the Vatican Library, on which he spent about 40,000 scudi forming a collection of some 5,000 volumes.[195] He employed the best scribes, and obtained the rarest books; nor was there anyone in Italy better qualified than himself to superintend the choice and arrangement of such a library. It had been his intention to place it in S. Peter's and to throw it open to the public; but he died before this plan was matured. It remained for Sixtus IV. to carry out his project.

[Footnote 195: _Ibid._ p. 38.]

During the pontificate of Nicholas Rome became a vast workshop of erudition, a factory of translations from Greek into Latin. These were done for the most part by Greeks who had an imperfect knowledge of Latin, and by Italians who had not complete mastery of Greek. The work achieved was unequal and of no great permanent value; yet for the time being it served a purpose of utility, nor could the requirements of the age have been so fully satisfied by any other method. Nearly all the eminent scholars at that time in Italy were engaged in this labour. How liberally they were rewarded may be gathered from the following details. Lorenzo Valla obtained 500 scudi for his version of Thucydides; Guarino received the larger sum of 1,500 scudi for Strabo; Perotti 500 ducats for Polybius; while Manetti was pensioned at the rate of 600 scudi per annum to enable him to carry on his sacred studies. Nicholas delighted in Greek history. Accordingly, Appian was translated by Piero Candido Decembrio, Diodorus Siculus and the 'Cyropædia' of Xenophon by Poggio,[196] Herodotus by Valla. Valla and Decembrio were both engaged upon the 'Iliad' in Latin prose; but the dearest wish of Nicholas in his last years was to see the poems of Homer in the verse of Filelfo. Nor were the Greeks then resident in Italy neglected. To Georgios Trapezuntios the Pope entrusted the 'Physics,' 'Problems,' and 'Metaphysics' of Aristotle. The same scholar tried his hand at the 'Laws' of Plato, and, in concert with Decembrio, produced a version of the 'Republic.' Gregorios Tifernas undertook the 'Ethics' of Aristotle, and Theodorus Gaza the 'History of Animals.' To this list should be added the Greek Fathers, Theophrastus, Ptolemy, and minor works which it would be tedious to enumerate.[197]

[Footnote 196: The latter was intended for Alfonso of Naples.]

[Footnote 197: Tiraboschi is the authority for these details.]

The profuse liberality of Nicholas brought him thus into relation with the whole learned world of Italy. Among the humanists who resided at his Court in Rome, mention must be made of Lorenzo Valla, who was appointed Apostolic Scriptor in 1447, and who opened a school of eloquence in 1450. Piero Candido Decembrio obtained the post of secretary and overseer of the Abbreviators.[198] Giovanni Tortello, of Arezzo, the author of a useful book on the orthography of Greek words, superintended the Pope's library. Piero da Noceto, whose tomb in the cathedral at Lucca is one of Matteo da Civitale's masterpieces, was private secretary and comptroller of the Pope's affairs. Of the circle gathered round Bessarion I shall have occasion to speak later on. Our present attention must be concentrated on a man who, more even than Nicholas himself, might claim the right to give his own name to this age of learning.

[Footnote 198: The more complete notices which Valla and Decembrio deserve will be given in the history of scholarship at Naples and at Milan.]

Gian Francesco Poggio Bracciolini is better known in the annals of literature as Poggio Fiorentino, though he was not made a burgher of Florence until late in life. Born in 1380 at Terranova, a village of the Florentine _contado_, he owed his education to Florence. In Latin he was the pupil of John of Ravenna, and in Greek of Manuel Chrysoloras. During his youth he supported himself by copying MSS. for the Florentine market. Coluccio Salutato and Niccolo de' Niccoli befriended the young student, who entered as early as the year 1402 or 1403 into the Papal Chancery.[199] Though Poggio's life for the following half-century was spent in the service of the Roman Curia, he refused to take orders in the Church, and remained at heart a humanist. With the Florentine circle of scholars he maintained an unremitting correspondence, sending them notices of his discoveries in the convents of Switzerland and Germany, receiving from them literary gossip in return, joining in their disputes, and more than once engaging in fierce verbal duels to befriend his Medicean allies. His duties and his tastes alike made him a frequent traveller, and not the least of the benefits conferred by him upon posterity are his pictures of foreign manners. At the Council of Constance, for example, he saw and heard Jerome of Prague, in whom he admired the firmness and intrepid spirit of a Cato.[200] At Baden in Switzerland he noticed the custom, strange to Italian eyes, of men and women bathing together, eating, drinking, and playing at chess or cards upon floating tables in the water, while visitors looked down upon them from galleries above, as they now do at Leukerbad.[201] In England he observed that the gentry preferred residence in their country houses and secluded parks to the town life then, as now, fashionable in Italy, and commented upon the vast wealth and boorish habits of the great ecclesiastics.[202] Concerning his discoveries of MSS. I have had already occasion to write; nor need I here repeat what I have said about his antiquarian researches among the ruins of ancient Rome. Poggio was a man of wide sympathies, active curiosity, and varied interests--no mere bookworm, but one whose eyes and mind were open to the world around him.

[Footnote 199: Of his debt to Niccolo de' Niccoli Poggio speaks with great warmth of feeling in a letter on his death addressed to Carlo Aretino: 'Quem enim patrem habui cui plus debuerim quam Nicolao? Hic mihi parens ab adolescentiâ, hic postmodum amicus, hic studiorum meorum adjutor atque hortator fuit, hic consilio, libris, opibus semper me ut filium et amicum fovit atque adjuvit.'--_Poggii Opera, Basileæ, ex ædibus Henrici Petri_, MDXXXVIII. p. 342. To this edition of Poggio's works my future references are made.]

[Footnote 200: 'Stabat impavidus, intrepidus, mortem non contemnens solum sed appetens ut alterum Catonem dixeris.'--_Opp. Omnia_, p. 301. This most interesting letter, addressed to Lionardo Bruni, is translated by Shepherd, _Life of Poggio Bracciolini_, pp. 78-88.]

[Footnote 201: _Opera Omnia_, p. 297. See Shepherd, pp. 67-76, for a translation of this letter to Niccolo de' Niccoli.]

[Footnote 202: Cardinal Beaufort had invited him to England.]

In literature he embraced the whole range of contemporary studies, making his mark as a public orator, a writer of rhetorical treatises and dialogues, a panegyrist of the dead, a violent impeacher and impugner of the living, a translator from the Greek, an elegant epistolographer, a grave historian, and a facetious compiler of anecdotes and epigrams. He possessed a style at once easy and pointed, correct in diction and varied in cadence, equally adapted for serious discourse and witty trifling, and not less formidable in abuse than delicate in flattery. This at least was the impression which his copious and facile Latin, always fluent and yet always full of sense, produced on his contemporaries. For us its finest flights of rhetoric have lost their charm, and its best turns of phrase their point. So impossible is it that the fashionable style of one age should retain its magic for posterity, unless it be truly classical in form, or weighted with sound thought, or animated with high inspiration. Just these qualities were missed by Poggio and his compeers. Setting no more serious aim before them than the imitation of Livy and Cicero, Seneca and Cæsar, they fell far short of their originals; nor had they matter to make up for their defect of elegance. Poggio's treatises 'De Nobilitate,' 'De Varietate Fortunæ,' 'De Miseriâ Humanæ Conditionis,' 'De Infelicitate Principum,' 'An Seni sit Uxor ducenda,' 'Historia Disceptiva Convivialis,' and so forth, were as interesting to Italy in the fifteenth century as Voltaire's occasional essays to our more immediate ancestors. His controversial writings passed for models of destructive eloquence, his satires on the clergy for masterpieces of sarcastic humour, his Florentine history for a supreme achievement in the noblest Latin manner. Yet the whole of this miscellaneous literature seems coarse and ineffective to the modern taste. We read it, not without repugnance, in order to obtain an insight into the spirit of the author's age.

Two important points in Poggio's biography will serve to illustrate the social circumstances of the humanists. The first is the attitude adopted by him toward the churchmen, with whom he passed the best years of his life in close intimacy; the second, his fierce warfare waged with rivals and opponents in the field of scholarship. Though Poggio served the Church for half a century, no one exposed the vices of the clergy with more ruthless sarcasm, or turned the follies of the monks to ridicule with more relentless scorn. After reading his 'Dialogue against the Hypocrites,' his 'Invective against Felix the Antipope,' and his 'Facetiæ,' it is difficult to understand how a satirist who knew the weak points of the Church so intimately, and exposed them so freely, could have held high station and been honoured in the Papal Curia. They confirm in the highest degree all that has been written in the previous volume about the division between religion and morality in Italy, the cynical self-satisfaction of the clergy, and the secular indifference of the Papacy, proving at the same time the proudly independent position which the talents of the humanists had won for them at Rome. At the end of the 'Facetiæ'--a collection of grossly indecent and not always very witty stories--Poggio refers to the meetings with which he and his comrades entertained themselves after the serious business of the day was over.[203] Their place of resort was in the precincts of the Lateran, where they had established a club which took the name of 'Bugiale,' or Lie Factory.[204] Apostolic secretaries, writers to the Chancery, protonotaries, and Papal scribes here met together after laying down the pens they had employed in drafting Bulls and dispensations, encyclical letters and diplomatic missives. To make puns, tell scandalous stories, and invent amusing plots for novelettes was the chief amusement of these Roman wits. Their most stinging shafts of satire were reserved for monks and priests; but they spared no class or profession, and made free with the names of living persons.[205] Against the higher clergy it might not have been safe to utter even the truth, except in strictest privacy, seeing that preferment had to be expected from the Sacred College and the Holy Father. The mendicant orders and the country parsons, therefore, bore the brunt of their attack, while the whole tone of their discourse made it clear how little they respected the religion and the institutions of the Church. Such fragments of these conversations as Poggio thought fit to preserve, together with anecdotes borrowed from the 'Cent Nouvelles nouvelles' and other sources, he committed to Latin, and printed in the later years of his life. The title given to the book was 'Facetiarum Liber.' It ran speedily through numerous editions, and was read all over Europe with the same eagerness that the 'Epistolæ Obscurorum Virorum' afterwards excited. Underneath its ribaldry and nonsense, however, there lay no serious intention. The satires on the clergy were contemptuous and flippant, arguing more liking on the part of their author for scurrilous jests than any earnest wish to prove the degradation of monasticism. Not a word of censure from the Vatican can I find recorded against this marvellous production of a Papal secretary's pen. Here, by way of illustration, it may be mentioned that Filelfo, on his way through Rome to Naples, placed his satires--the most nauseous compositions that coarse spite and filthy fancy ever spawned--in the hands of Nicholas V. The Pope retained them for nine days, read them, returned them with thanks, and rewarded their author with a purse of 500 ducats.

[Footnote 203: _Poggi Florentini Facetiarum Libellus Unicus_, Londini, 1798, vol. i. p. 282.]

[Footnote 204: 'Mendaciorum veluti officina' is Poggio's own explanation of the phrase.]

[Footnote 205: 'Ibi parcebatur nemini, in lacessendo ea quæ non probabantur a nobis.']

The 'Dialogue against the Hypocrites' contains less of mere scurrility and more that bears with real weight on the vices of the clergy. Begging friars, preachers, confessors, and aspirants to the fame of holiness are cited by name and scourged with pitiless impartiality, while the worldly ambition of the Roman churchmen is unmasked. The 'Fratres Observantiæ,' who flourished under Pope Eugenius, receive stern castigation at the hands of Carlo Aretino. Shepherd remarks, not without justice, on this dialogue that, had the author 'ventured to advance the sentiments which it contains in the days of Eugenius, he would in all probability have expiated his temerity by the forfeit of his life.[206] Nicholas V., who appreciated the pungency of its satiric style, instead of resenting its free speech, directed his friend Poggio's pen against his rival Felix. Raised to the Papacy by the Council of Basle in 1439, Amadeus, the ex-Duke of Savoy, still persisted in his Papal title after the election of Nicholas; and though the Sovereign of the Vatican could well afford to scorn the hermit of Ripaille, he thought it prudent to discharge the heavy guns of humanistic eloquence against the Antipope. A ponderous invective was the result, wherein Poggio described the unfortunate Felix as 'another Cerberus,' 'a rapacious wolf,' 'a golden calf,' 'a perverter of the faith and foe to true religion,' 'a high priest of malignity,' 'a roaring lion'--stigmatising the Council to whom he owed his election as 'that sink of iniquity the Synagogue of Basle,' 'a monstrous birth,' 'conventicle of reprobates,' 'tumultuary band of debauched men,' 'apostates, fornicators, ravishers, deserters, men convicted of most shameful crimes, blasphemers, rebels against God.'[207] To such amenities of controversial rhetoric did even Popes descend, substituting sound and fury for sense, and trusting to vituperation in the absence of more valid arguments.

[Footnote 206: _Life of Poggio_, p. 423.]

[Footnote 207: _Opera Omnia_, pp. 155-164.]

Poggio, next to Filelfo, was the most formidable gladiator in that age of literary duellists. 'In his invectives he displayed such vehemence,' writes Vespasiano,[208] 'that the whole world was afraid of him.' Even Alfonso of Naples found it prudent to avert his anger by a timely present of 600 ducats, when Poggio complained of his remissness in acknowledging the version of Xenophon's 'Cyropædia,'[209] and hinted at the same time that a scholar's pen was powerful enough to punish kings for their ingratitude. The overtures, again, made to Poggio by Filippo Maria Visconti, and the consideration he received from Cosimo de' Medici, testified to the desire of princes for the goodwill of a spiteful and unscrupulous pamphleteer.[210] The most celebrated of Poggio's feuds with men of letters began when Filelfo assailed the character of Cosimo, and satirised the whole society of Florence in 1433. The full history of Filelfo's animosity against the Florentines belongs to the biography of that famous scholar. It is enough here to mention that he ridiculed Cosimo under the name of Mundus, described Poggio as Bambalio, Carlo Aretino as Codrus, and Niccolo de' Niccoli as Outis,[211] accusing them of literary imbecility, and ascribing to them all the crimes and vices that disgrace humanity. Poggio girded up his loins for the combat, and, in reply to Filelfo's ponderous hexameters, discharged a bulky invective in prose against the common adversary. This was answered by more satires, Poggio replying with new invectives. The quarrel lasted over many years; when, having heaped upon each other all the insults it is possible for the most corrupt imagination to conceive, they joined hands and rested from the contest.[212] To sully these pages with translations of Poggio's rank abuse would be impossible. I must content myself with referring readers, who are anxious to gain a more detailed acquaintance with the literary warfare of that age, to the excerpts preserved by Shepherd and Rosmini.[213] Suffice it to say that he poured a torrent of the filthiest calumnies upon Filelfo's wife and mother, that he accused Filelfo himself of the basest vice in youth and the most flagrant debauchery in manhood, that he represented him as a public thief, a professed cut-purse, a blasphemous atheist, soiled with sordid immoralities of every kind, and driven by his exposed felonies from town to town in search of shelter for his hated head. Filelfo replied in the same strain. All the resources of the Latin language were exhausted by the combatants in their endeavours to befoul each other's character, and the lowest depths of human nature were explored to find fresh accusations. The learned world of Italy stood by applauding, while the valiant antagonists, like gladiators of the Roman arena, plied their diverse weapons, the one discharging darts of verse, the other wielding a heavy club of prose.[214] Unhappily, there was enough of scandalous material in both their lives to give some colour to their accusations. Yet the virulence with which they lied against each other defeated its own object. Raking that literary dunghill, it is now impossible to distinguish the true from the false; all proportion is lost in the mass of overcharged and indiscriminate scurrility. That such encounters should have been enjoyed and applauded by polite society is one of the strangest signs of the times; and that the duellists themselves should have imagined they were treading in the steps of Cicero and Demosthenes is even more astounding.

[Footnote 208: P. 422.]

[Footnote 209: _Ibid._ p. 423.]

[Footnote 210: See the correspondence between Filippo Maria and Poggio, _Opp._ pp. 333-358. Letter to Cosimo, p. 339.]

[Footnote 211: 'The World, the Stammering Simpleton, the Execrable Poet, and the Nobody.' See _Auree Francisci Philelphi Poete Oratorisque Celeberrimi Satyre_. Paris, 1508. Passim.]

[Footnote 212: _Opp. Omn._ pp. 164-187. The first invective is the most venomous, and deserves to be read in the original. The last, entitled 'Invectiva Excusatoria et Reconciliatoria,' is amusing from its tone of sulky and sated exhaustion.]

[Footnote 213: _Life of Poggio_, pp. 263-272, 354. _Vita di Filelfo._]

[Footnote 214: The language of the arena was used by these literary combatants. Thus Valla, in the exordium of his _Antidote_, describes his weapon of attack in this sentence:--'Hæc est mea fusana, quandoquidem gladiator a gladiatore fieri cogor, et ea duplex et utraque tridens,' p. 9.]

The dispute with Filelfo was rather personal than literary. Another duel into which Poggio entered with Guarino turned upon the respective merits of Scipio and Julius Cæsar. Poggio had occasion to explain, in correspondence with a certain Scipione Ferrarese, his reasons for preferring the character of Scipio Africanus. Guarino, with a view to pleasing his pupil Lionello d'Este, a professed admirer of Cæsar, took up the cudgels in defence of the dictator,[215] and treated Poggio, whom he called Cæsaromastix, with supreme contempt. Poggio replied in a letter to the noble Venetian scholar Francesco Barbaro.[216] Hard words were exchanged on both sides, and the antagonists were only reconciled on the occasion of Poggio's marriage in 1435. Rome, however, was the theatre of his most celebrated exploits as a disputant. It chanced one day that he discovered a copy of his own epistles annotated by a Spanish nobleman who was a pupil of Lorenzo Valla.[217] Poggio's Latinity was not spared in the marginal strictures penned by the young student; and the fiery scholar, flying to the conclusion that the master, not the pupil, had dictated them, discharged his usual missile, a furious invective, against Valla. Thus attacked, the author of the 'Elegantiæ' responded in a similar composition, entitled 'Antidotum in Poggium,' and dedicated to Nicholas V.[218] Poggio followed with another invective; nor did the quarrel end till he had added five of these disgusting compositions to his previous achievements in the same style, and had drawn a young Latinist of promise, Niccolo Perotti, into the disgraceful fray.[219] What makes the termination of the squabble truly comic is that Filelfo, himself the worst offender in this way, was moved at last to write a serious letter of admonishment to the contending parties, exhorting them to consult their own dignity and to lay down arms.[220] Concerning the invectives and antidotes by which this war was carried on Tiraboschi writes, 'Perhaps they are the most infamous libels that have ever seen the light; there is no sort of vituperation which the antagonists do not vomit forth against each other, no obscenity and roguery of which they are not mutually accused.'

[Footnote 215: See Rosmini, _Vita di Guarino da Verona_, vol. ii. p. 96.]

[Footnote 216: _Poggii Opera_, p. 365.]

[Footnote 217: 'Adolescens quidam auditor meus,' says Valla in the _Antidotum_, p. 2. The story is told at length, p. 151. I quote from the Cologne edition of 1527: 'Laurentii Vallæ viri clarissimi in Pogium Florentinum antidoti libri quatuor: in eundem alii duo libelli in dialogo conscripti.']

[Footnote 218: See Shepherd's _Poggio_, pp. 470, 471, for specimens of the scurrility on both sides.]

[Footnote 219: The invectives against Valla fill from p. 188 to p. 251 of Poggio's collected works. Part of them is devoted to a defence of his own Latinity, and to a critique of Valla's _Elegantiæ_. But by far the larger part consists of vehement incriminations. Heresy, theft, lying, forgery, cowardice, filthy living of the most odious description, drunkenness, and insane vanity--such are the accusations, supported with a terrible array of apparent evidence. As in the case of Filelfo, Poggio does not spare his antagonist's father and mother, but heaps the vilest abuse upon everyone connected with him. Valla's _Antidote_ is written in a more tempered spirit and a purer Latin style.]

[Footnote 220: Shepherd, _Life of Poggio_, p. 474.]

The inconceivably slight occasions upon which these learned men rushed into the arena, and flung dirt upon one another, may be imagined when we find Lorenzo Valla at feud on the one side with Georgios Trapezuntios because the one preferred Cicero and the other Quintilian, and on the other with Benedetto Morando because that scholar doubted whether Lucius and Aruns were the grandsons of Tarquinius Priscus. Sometimes private incidents aroused their wrath, as in the curious rupture between Lionardo Bruni and Niccolo de' Niccoli at Florence. The story, since it is characteristic of the time, may be briefly told. Niccolo had stolen his brother's mistress Benvenuta, and made her his concubine.[221] His relatives, indignant at the domestic scandal, insulted Benvenuta in the street, and Niccolo bemoaned himself to all his friends. Lionardo, to whom he applied for sympathy, very properly observed that a student ought to be better occupied than with the misfortunes of a kitchen wench. This tart reply roused Niccolo's bile, and set his caustic tongue wagging against his old friend; whereupon Lionardo Bruni launched a fierce invective _in nebulonem maledicum_ against him, and the learned society of Florence indulged in a free fight on both sides.

[Footnote 221: Ambrogio Traversari, General of the Camaldolese Order, called her 'fidelissima foemina.']

Such quarrels were not always confined to words. There is no doubt that the dagger was employed against Filelfo by the Medicean party, while it now and then happened that the literary gladiators came to actual fisticuffs. A scene of this sort occurred at Rome in public. Georgios Trapezuntios complained that the credit of Poggio's translations from Diodorus and Xenophon really belonged to him, since he had done the work of them. Poggio shrieked out, 'You lie in your throat!' Georgios retorted with a box on Poggio's ears. Then Poggio came to close quarters, catching his adversary by the hair; and the two professors pommelled each other till their respective pupils parted them.[222] Such anecdotes might be multiplied indefinitely. Nor would it be unprofitable to give some account of the vehement warfare waged in Italy between the Platonists and Aristotelians, were it not that enough has already been said to illustrate the acrimonious temper of the times.

[Footnote 222: Tiraboschi, vol. vi. lib. ii. cap. 2, sect. 15.]

The animosity displayed by scholars in these disputes may be taken as a proof of their enthusiasm for their studies. Men have always quarrelled about politics, because politics furnish matter of profound interest to everyone. Theology, for a similar reason, never fails to rouse the deepest rancours, hatreds, and hostilities of which the human breast is capable. Science, as we know from the annals of our days, sets the upholders of antagonistic theories by the ears; and at times when politics have been dull, theology dormant, and science undemonstrative, even music has been found sufficient to excite a nation. In the fifteenth century scholarship was all-absorbing. It corresponded to science in our age, since it engaged the talents of the strongest workers and supplied the sources of progressive intellectual discovery. Moreover, it included both philosophy and theology, and formed the most attractive topic in all conversation. No wonder, therefore, that the limpid fountains of classical erudition were troubled by the piques and jealousies of students.

It is pleasant to turn from Poggio's wrangling to more honourable passages in his biography. Since the year 1434 he had owned a farm not far from Florence. Here he built a country residence, vying, if not in splendour, at least in elegance, with the villas of the Florentine burghers. He called it his Valdarniana, and adorned it with the fragments of antique sculpture, inscriptions, and coins, collected by him partly in person on the Roman Campagna and partly by purchase from Greece. In the following year (1435) Poggio, then a man of fifty-five, married a girl of eighteen, named Vaggia, of the noble Buondelmonte blood. In forming this connection he had to separate from a mistress who had borne him fourteen children, four of them then living. His biographer, Shepherd, indulges in some sentimental reflections upon the pain this leave-taking must have cost him. Yet the impartial critic will hardly be brought to pity Poggio, seeing that he cancelled the brief whereby he had previously legitimised his natural children, and responded with raptures to the congratulations of friends upon his new engagement. He had already been admitted to the burghership of Florence, and exempted from its taxes in consideration of his literary services; so that, on the death of his friend Carlo Aretino, in 1453, no one was found more fitting for the post of Chancellor to the Republic. As an increase of dignity, Poggio fulfilled the office of Prior, and sat among the Signory. The 'History of the Florentine Republic,' written in continuation of Lionardo Aretino's, occupied the closing years of his life. He left it still unfinished in the year 1459, when he died, and was buried in the Church of Santa Croce. I cannot find that his funeral was accompanied by the peculiar honours voted in the case of his two predecessors. The Florentines, however, erected his statue on the façade of Santa Maria del Fiore, and placed his picture by Antonio dal Pollajuolo in the hall of the Proconsolo. The fate of this statue, a work of Donatello's, was not a little curious. On the occasion of some alterations in 1560, it was removed from its first station, and set up as one among the Twelve Apostles in another part of the cathedral.

Any survey of the Court of Nicholas V. would be incomplete without some notice of the Cardinal Bessarion. Early in life he rose to high station in the Greek Church, and attended the Council of Florence as Archbishop of Nicea. Eugenius IV., by making him a cardinal in 1439, converted him to the Latin faith; and, as it so happened, he missed the Papacy almost by an accident thirty-two years later.[223] His palace at Rome became the meeting-place of scholars of all nations,[224] where refugee Greeks in particular were sure of finding hearty welcome. In obedience to the reigning passion for book-collecting, he got together a considerable library of Greek and Latin authors, the number of which Vespasiano estimated at 600 volumes, while Platina reckoned their total cost at 30,000 scudi. In 1468 he offered this collection to the Church of S. Mark at Venice. The Republic accepted his gift, but showed no alacrity to build the library. It was not until the next century that Bessarion's books were finally housed according to their dignity.[225] The Cardinal's own studies lay in the direction of theological philosophy. We have already seen that in his youth he was a pupil of Gemistos, and he now appears as the defender of Plato. Georgios Trapezuntios had published a treatise in the year 1458, in which, on the pretence of upholding Aristotle, he vilified Plato's moral character, accused him of having ruined Greece, and maintained that Mahomet was a far better legislator. Bessarion replied by the oration 'In Calumniatorem Platonis,' vindicating the morality of the philosopher and supporting him against Aristotle. This book was printed by Sweynheim and Pannartz in the infancy of the Roman press. Theodoros Gaza,[226] who, on his settlement in Rome in 1450, had been received into Bessarion's household, entered the lists with a critique of Gemistos; to which Bessarion replied: and so the warfare begun by Gennadios at Byzantium was continued by the Greek exiles at Rome. The titles of the works issued in this contest, among which we find 'De Naturâ et Arte,' 'Utrum Natura Consilio Agat,' 'Comparationes Philosophorum Aristotelis et Platonis,' sufficiently indicate the extent of ground traversed. The chief result was the rousing of Italian scholars to weightier points of issue in philosophy than had at first been raised by mystical Neoplatonists and pedantic Peripatetics.

[Footnote 223: Vespasiano, p. 146.]

[Footnote 224: See Platina's panegyric, quoted by Tiraboschi, vol. vi. lib. i. cap. 3, 22. Platina and Perotti were among his Italian _protégés_.]

[Footnote 225: A striking instance of the want of literary enthusiasm at Venice.]

[Footnote 226: He first came to Italy in 1430, professed Greek at Ferrara from 1441 to 1450, and died in Campania about 1478. He translated many works of Aristotle. His own book on Grammar was printed by Aldus in 1495.]

Among the Greeks protected by Bessarion, passing notice may be made of Andronicus Callistus, whose lectures found less favour at Rome than they afterwards obtained at Florence, where he had the great Poliziano for his pupil. He was one of the first of the Greeks to seek fortune in France.[227] Nor must Demetrius Chalcondylas be omitted, who fled from Byzantium to Rome about the year 1447, and afterwards professed Greek in the University of Perugia. A letter written by one of his pupils, Gian Antonio Campano,[228] gives such an agreeable impression of the effect he produced in the city of the Baglioni, that I will translate a portion of it. 'A Greek has just arrived, who has begun to teach me with great pains, and I to listen to his precepts with incredible pleasure, because he is a Greek, because he is Athenian, and because he is Demetrius. It seems to me that in him is figured all the wisdom, the civility, and the elegance of those so famous and illustrious ancients. Merely seeing him, you fancy you are looking on Plato; far more when you hear him speak.' It was a young man of twenty-three who wrote this, the companion, probably, of such magnificent youths as Signorelli loved to paint and Matarazzo to describe.[229] It is interesting to compare this letter with the panegyric passed upon Ognibene da Lonigo five years after his death by Bartolommeo Pagello in an oration delivered at Vicenza. The young men of Vicenza, said the rhetorician, left their dice, their duels, their wine cups, and their loves to listen to this humanist; his learning wrought a reformation in the morals of the town.[230] Such were the fascinations of scholarship in the fifteenth century.

[Footnote 227: Raffaello Volaterrano, quoted by Tiraboschi, vol. vi. lib. iii. cap. 2, 16.]

[Footnote 228: See Tiraboschi, vol. vi. lib. iii. cap. 2, 17.]

[Footnote 229: See my _Sketches in Italy and Greece_, article 'Perugia.']

[Footnote 230: Tiraboschi, vol. vi. lib. iii. cap. 5, 46.]

The Greeks hitherto mentioned quitted their country before the capture of Constantinople. It is, therefore, wrong to ascribe to that event the importation of Hellenic studies into Italy. Their Italian pupils carried on the work they had begun, with wider powers and nobler energy. All the great Grecians of the third age of humanism are Italians. Florence received learning from Byzantium at the very moment when the Greek Empire was about to be extinguished, and spread it far and wide through Europe, herself achieving by far the largest and most arduous portion of the task.

In passing down to Naples, we find a marked change in the external conditions under which literature flourished. Men of learning at the Courts of Italy occupied a position different from that of their brethren in the Papal Chancery. They had to suit their habits to the customs of the Court and camp, to place their talents at the service of their patron's pleasure, to entertain him in his hours of idleness, to frame compliments and panegyrics, and to repay his bounty by the celebration of his deeds in histories and poems. Their footing was less official, more subject to the temper and caprices of the reigning sovereign, than at Rome; while the peculiar advantages, both political and social, which, even under the sway of the Medicean family, made Florence a real republic of letters, existed in no other town of Italy.