If Lorenzo neglected the pursuit of wealth, whereby Cosimo had raised himself from insignificance to the dictatorship of Florence, he surpa.s.sed his grandfather in the use he made of literary patronage. It is not paradoxical to affirm that in his policy we can trace the subordination of a genuine love of arts and letters to statecraft. The new culture was one of the instruments that helped to build his despotism. Through his thorough and enthusiastic partic.i.p.ation in the intellectual interests of his age, he put himself into close sympathy with the Florentines, who were glad to acknowledge for their leader by far the ablest of the men of parts in Italy. According as we choose our point of view, we may regard him either as a tyrant, involving his country in debt and dangerous wars, corrupting the morals and enfeebling the spirit of the people, and systematically enslaving the Athens of the modern world for the sake of founding a petty princ.i.p.ality; or else as the most liberal-minded n.o.ble of his epoch, born to play the first part in the Florentine republic, and careful to use his wealth and influence for the advancement of his fellow-citizens in culture, learning, arts, amenities of life.
Savonarola and the Florentine historians adopt the former of these two opinions. Sismondi, in his pa.s.sion for liberty, arrays against Lorenzo the political a.s.sa.s.sinations he permitted, the enervation of Florence, the national debt incurred by the republic, the exhausting wars with Sixtus carried on in his defence. His panegyrists, on the contrary, love to paint him as the pacificator of Italy, the restorer of Florentine poetry, the profound critic, and the generous patron. The truth lies in the combination of these two apparently contradictory judgments. Lorenzo was the representative man of his nation at a moment when political inst.i.tutions were everywhere inclining to despotism, and when the spiritual life of the Italians found its n.o.blest expression in art and literature. The princ.i.p.ality of Florence was thrust upon him by the policy of Cosimo, by the vote of the chief citizens, and by the example of the sister republics, all of whom, with the exception of Venice, submitted to the sway of rulers. Had he wished, he might have found it difficult to preserve the commonwealth in its integrity. Few but doctrinaires believed in a _governo misto_; only aristocrats desired a _governo stretto_; all but democrats dreaded a _governo largo_. And yet a new const.i.tution must have been framed after one of these types, and the Florentines must have been educated to use it with discretion, before Lorenzo could have resigned his office of dictator with any prospect of freedom for the city in his charge. Such unselfish patriotism, in the face of such overwhelming difficulties, and in antagonism to the whole tendency of the age, was not to be expected from an oligarch of the Renaissance, born in the purple, and used from infancy to intrigue.
Lorenzo was a man of marvellous variety and range of mental power. He possessed one of those rare natures, fitted to comprehend all knowledge and to sympathise with the most diverse forms of life. While he never for one moment relaxed his grasp on politics, among philosophers he pa.s.sed for a sage, among men of letters for an original and graceful poet, among scholars for a Grecian sensitive to every nicety of Attic idiom, among artists for an amateur gifted with refined discernment and consummate taste. Pleasure-seekers knew in him the libertine, who jousted with the boldest, danced and masqueraded with the merriest, sought adventures in the streets at night, and joined the people in their May-day games and Carnival festivities. The pious extolled him as an author of devotional lauds and mystery plays, a profound theologian, a critic of sermons. He was no less famous for his jokes and repartees than for his pithy apophthegms and maxims, as good a judge of cattle as of statues, as much at home in the bosom of his family as in the riot of an orgy, as ready to discourse on Plato as to plan a campaign or to plot the death of a dangerous citizen. An apologist may always plead that Lorenzo was the epitome of his nation"s most distinguished qualities, that the versatility of the Renaissance found in him its fullest incarnation. It was the duty of Italy in the fifteenth century not to establish religious or const.i.tutional liberty, but to resuscitate culture. Before the disastrous wars of invasion had begun, it might well have seemed even to patriots as though Florence needed a Maecenas more than a Camillus.
Therefore the prince who in his own person combined all accomplishments, who knew by sympathy and counsel how to stimulate the genius of men superior to himself in special arts and sciences, who spent his fortune lavishly on works of public usefulness, whose palace formed the rallying-point of wit and learning, whose council chamber was the school of statesmen, who expressed his age in every word and every act, in his vices and his virtues, his crimes and generous deeds, cannot be fairly judged by an abstract standard of republican morality. It is nevertheless true that Lorenzo enfeebled and enslaved Florence. At his death he left her socially more dissolute, politically weaker, intellectually more like himself, than he had found her. He had not the greatness to rise above the spirit of his century, or to make himself the Pericles instead of the Pisistratus of his republic. In other words, he was adequate, not superior, to Renaissance Italy.
This, then, was the man round whom the greatest scholars of the third period a.s.sembled, at whose table sat Angelo Poliziano, Cristoforo Landino, Marsilio Ficino, Giovanni Pico della Mirandola, Leo Battista Alberti, Michael Angelo Buonarroti, Luigi Pulci. The mere enumeration of these names suffices to awake a crowd of memories in the mind of those to whom Italian art and poetry are dear. Lorenzo"s villas, where this brilliant circle met for grave discourse or social converse, heightening the sober pleasures of Italian country life with all that wit and learning could produce of delicate and rare, have been so often sung by poets and celebrated by historians that Careggi, Caff.a.giolo, and Poggio a Cajano are no less familiar to us than the studious shades of Academe. "In a villa overhanging the towers of Florence," writes the austere Hallam, moved to more than usual eloquence by the spirit-stirring beauty of his theme, "on the steep slope of that lofty hill crowned by the mother city, the ancient Fiesole, in gardens which Tully might have envied, with Ficino, Landino, and Politian at his side, he delighted his hours of leisure with the beautiful visions of Platonic philosophy, for which the summer stillness of an Italian sky appears the most congenial accompaniment." As we climb the steep slope of Fiesole, or linger beneath the rose-trees that shed their petals from Careggi"s garden walls, once more in our imagination "the world"s great age begins anew;" once more the blossoms of that marvellous spring unclose. While the sun goes down beneath the mountains of Carrara, and the Apennines grow purple-golden, and Florence sleeps beside the silvery Arno, and the large Italian stars come forth above, we remember how those mighty master spirits watched the sphering of new planets in the spiritual skies. Savonarola in his cell below once more sits brooding over the servility of Florence, the corruption of a G.o.dless Church. Michael Angelo, seated between Ficino and Poliziano, with the voices of the prophets vibrating in his memory, and with the music of Plato sounding in his ears, rests chin on hand and elbow upon knee, like his own Jeremiah, lost in contemplation, whereof the after-fruit shall be the Sistine Chapel and the Medicean tombs. Then, when the strain of thought, "unsphering Plato from his skies," begins to weary, Pulci breaks the silence with a brand-new canto of Morgante, or a singing boy is bidden to tune his mandoline to Messer Angelo"s last-made _ballata_.
There is no difficulty in explaining Plato"s power upon the thinkers of the fifteenth century. Among philosophers Plato shines like a morning star--[Greek: outh" hesperos oute eoos onto thaumastos]--an auroral luminary, charming and compelling the attention of the world when man is on the verge of new discoveries. That he should have enslaved the finest intellects at a time when the sense of beauty was so keenly stimulated, and when the stirrings of fresh life were so intense, is nothing more than natural. To philosophise and humanise the religious sentiments that had become the property of monks and pardon-mongers; to establish a concordat between the Paganism that entranced the world, and the Catholic faith whereof the world was not yet weary; to satisfy the new-born sense of a divine and hitherto unapprehended mystery in heaven and earth; to dignify with a semblance of truth the dreams of magic and astrology that pa.s.sed for science--all this the men of the Renaissance pa.s.sionately craved. Who could render better help than Plato and the Neoplatonists, whose charm of style and high-flown mysticism suited the ambitious immaturity of undeveloped thought? For the interpretation of Platonic doctrine a hierophant was needed. Marsilio Ficino had been set apart from earliest youth for this purpose--selected in the wisdom of Cosimo de"
Medici, prepared by special processes of study, and consecrated to the service of the one philosopher.[312]
[Footnote 312: Marsilio Ficino, the son of Cosimo"s physician, was born at Figline in 1433.]
When Marsilio was a youth of eighteen, he entered the Medicean household, and began to learn Greek, in order that he might qualify himself for translating Plato into Latin. His health was delicate, his sensibilities acute; the temper of his intellect, inclined to mysticism and theology, fitted him for the arduous task of unifying religion with philosophy. It would be unfair to cla.s.s him with the paganising humanists, who sought to justify their unbelief or want of morals by the authority of the cla.s.sics. Ficino remained throughout his life an earnest Christian. At the age of forty, not without serious reflection and mature resolve, he took orders, and faithfully performed the duties of his cure. Antiquity he judged by the standard of the Christian creed. If he a.s.serted that Socrates and Plato witnessed, together with the evangelists, to the truth of revelation, or that the same spirit inspired the laws of Moses and the Greek philosopher--this, as he conceived it, was in effect little else than extending the catena of authority backward from the Christian fathers to the sages of the ancient world. The Church, by admitting the sibyls into the company of the prophets, virtually sanctioned the canonisation of Plato; while the comprehensive survey of history as an uninterrupted whole, which since the days of Petrarch had distinguished the n.o.bler type of humanism, rendered Ficino"s philosophical religion not unacceptable even to the orthodox. The speculative mystics of the fifteenth century failed, however, to perceive that by recognising inspiration in the cla.s.sic authors, they were silently denying the unique value of revelation; and that by seeking the religious tradition far and wide, they called in question the peculiar divinity of Christ. Savonarola saw this clearly; therefore he denounced the Platonists as heretics, who vainly babbled about things they did not understand. The permanent value of their speculations, crude and uncritical as they may now appear, consists in the large claim made for human reason as against bibliolatry and Church authority.
Ficino was forty-four years of age when he finished the translation of Plato"s works into Latin. Five more years elapsed before the first edition was printed in 1482 at Filippo Valori"s expense. It may here be mentioned incidentally that, by this help, the aristocracy of Florence materially contributed to the diffusion of culture. A genuine philosopher in his lack of ambition and his freedom from avarice, Ficino was too poor to publish his own works; and what is true of him, applies to many most distinguished authors of the age. Great literary undertakings involved in that century the substantial a.s.sistance of wealthy men, whose liberality was rewarded by a notice in the colophon or on the t.i.tle-page.[313] When, for instance, the first edition of Homer was issued from the press by Lorenzo Alopa in 1488, two brothers of the Nerli family, Bernardo and Neri, defrayed the expense.[314]
The Plato was soon followed by a Life of the philosopher, and a treatise on the "Platonic Doctrine of Immortality." The latter work is interesting as a repertory of the theories discussed by the Medicean circle at their festivals in honour of Plato"s birthday. It has, however, no intrinsic value for the critic or philosopher, being in effect nothing better than a jumble of citations culled from antique mystics and combined with cruder modern guesses. In 1486 the translation of Plotinus was accomplished, and in 1491 a voluminous commentary had been added; both were published one month after Lorenzo"s death in 1492. A version of Dionysius the Areopagite, whose treatise on the "Hierarchies," though rejected by Lorenzo Valla, was accepted as genuine by Ficino, closed the long list of his translations from the Greek. The importance of Ficino"s contributions to philosophy consists in the impulse he communicated to Platonic studies. That he did not comprehend Plato, or distinguish his philosophy from that of the Alexandrian mystics, is clear in every sentence of his writings. The age was uncritical, nor had scholars learned the necessity of understanding an author"s relation to the history of thought in general before they attempted to explain him.
Thus they were satisfied to read Plato by the reflected light of Plotinus and Gemistos Plethon, and to a.s.similate such portions only of his teaching as accorded with their own theology. The doctrine of planetary influences, and the myths invented to express the nature of the soul--in other words, the consciously poetic thoughts of Plato--seemed of more value to Ficino than the theory of ideas, wherein the deepest problems are presented in a logical shape to the understanding. The Middle Ages had plied dialectic to satiety; the Renaissance dwelt with pa.s.sion upon vague and misty thoughts that gave a scope to its imagination. No dreams of poet or of mystic could surpa.s.s reality in the age of Lionardo da Vinci and Christopher Columbus.
[Footnote 313: Thus Ficino"s edition of Plotinus, printed at Lorenzo de" Medici"s expense, and published one month after his death, bears this notice:--"Magnifici sumptu Laurentii patriae servatoris."]
[Footnote 314: See, however, Didot"s _Alde Manuce_, p. 4, where Giovanni Acciaiuoli is credited with this generosity.]
If Plato has been studied more exactly of late years, he has never been loved better or more devotedly worshipped than by the Florentine Academy. Who builds a shrine and burns a lamp before his statue now?
Who crowns his bust with laurels, or celebrates his birthday and his deathday with solemn festivals and pompous panegyrics? Who meet at stated intervals to read his words, and probe his hidden meaning, feeding his altar-flame with frankincense of their most precious thoughts? It was by outward signs like these, then full of fair significance, now puerile and void of import, that the pageant-loving men of the Renaissance testified their debt of grat.i.tude to Plato. Of one of these birthday feasts Ficino has given a lively picture in his letter to Jacopo Bracciolini ("Prolegomena ad Platonis Symposium").
After partaking of a banquet, the text of the "Symposium" was delivered over to discussion. Giovanni Cavalcanti interpreted the speeches of Phaedrus and Pausanias, Landino that of Aristophanes; Carlo Marsuppini undertook the part of Agathon, while Tommaso Benci explained the esoteric meaning of Diotima. Was there anyone, we wonder, to act Alcibiades; or did Lorenzo, perhaps, sit drinking till day flooded the meadows of Valdarno, pa.s.sing round a two-handled goblet, and raising subtle questions about comedy and tragedy?
Among the academicians who frequented Lorenzo"s palace at Florence there appeared, in 1484, a young man of princely birth and fascinating beauty. "Nature," wrote Poliziano, "seemed to have showered on this man, or hero, all her gifts. He was tall and finely moulded; from his face a something of divinity shone forth. Acute, and gifted with prodigious memory, in his studies he was indefatigable, in his style perspicuous and eloquent. You could not say whether his talents or his moral qualities conferred on him the greater l.u.s.tre. Familiar with all branches of philosophy, and the master of many languages, he stood on high above the reach of praise." This was Giovanni Pico della Mirandola, whose portrait in the Uffizzi Gallery, with its long brown hair and penetrating grey eyes, compels attention even from those who know not whom it is supposed to figure. He was little more than twenty when he came to Florence. His personal attractions, n.o.ble manners, splendid style of life, and varied accomplishments made him the idol of Florentine society; and for a time he gave himself, in part at least, to love and the amus.e.m.e.nts of his age.[315] But Pico was not born for pleasure. By no man was the sublime ideal of humanity, superior to physical enjoyments and dignified by intellectual energy, that triumph of the thought of the Renaissance, more completely realised.[316] There is even reason to regret that, together with the follies of youth, he put aside the collection of his Latin poems, which Poliziano praised, and took no pains to preserve those Italian verses, the loss whereof we deplore no less than that of Lionardo"s.
While Pico continued to live as became a Count of Mirandola, he personally inclined each year to graver and more abstruse studies and to greater austerity, until at last the prince was merged in the philosopher, the man of letters in the mystic.
[Footnote 315: See Von Reumont, vol. ii. p. 108.]
[Footnote 316: Fine expression was given to this conception of life by Aldus in the dedication to Alberto Pio of vols. ii., iii., iv. of Aristotle:--"Es nam tu mihi optimus testis an potiores Herculis aerumnas credam, saevosque labores, et Venere, et coenis et plumis Sardanapali. Natus nam h.o.m.o est ad laborem et ad agendum semper aliquid viro dignum, non ad voluptatem quae belluarum est et pecudum."
The last sentence is a translation of Ulysses" speech in the _Inferno_--
"Considerate la vostra s.e.m.e.nza, Fatti non foste a viver come bruti, Ma per seguir virtude e conoscenza."
Cf. Aldus"s preface to Lascaris" Grammar; Renouard, vol. i. p. 7; and again _Alde Manuce_, p. 143, for similar pa.s.sages.]
Pico"s abilities displayed themselves in earliest boyhood. His mother, a niece of the great Boiardo, noticed his rare apt.i.tude for study, and sent him at the age of fourteen to Bologna. There he mastered not only the humanities, but also what was taught of mathematics, logic, philosophy, and Oriental languages. He afterwards continued his education at Paris, the headquarters of scholastic theology. Pico"s powerful memory must have served him in good stead: it is recorded that a single reading fixed the language and the matter of the texts he studied, on his mind for ever. Nor was this faculty for retaining knowledge accompanied by any sluggishness of mental power. To what extent he relied upon his powers of debate as well as on his vast stores of erudition, was proved by the publication of the famous nine hundred theses at Rome in 1486. These questions seem to have been constructed in defence of the Platonic mysticism, which already had begun to absorb his attention. The philosophers and theologians who were challenged to contend with him in argument had the whole list offered to their choice. Pico was prepared to maintain each and all of his positions without further preparation. Ecclesiastical prudence, however, prevented the champions of orthodoxy from descending into the arena. They found it safer to prefer a charge of heresy against Pico, whose theses were condemned in a brief of Innocent VIII., dated August 5, 1486. It was not until June 18, 1493, that he was finally purged from the ban of heterodoxy by a brief of Alexander VI. During that long interval he suffered much uneasiness of mind, for even his robust intelligence quailed before the thought of dying under Papal interdiction. That a man so pure in his life and so earnest in his piety should have been stigmatised as a heretic, and then pardoned, by two such Popes, is one of the curious anomalies of that age.
To harmonise the Christian and cla.s.sical tradition was a problem which Manetti had crudely attempted. Pico approached it in a more philosophical spirit, and resolved to devote his whole life to the task. The antagonism between sacred and profane literature appeared more glaring to Renaissance scholars than to us, inasmuch as they attached more serious value to the teaching of the latter as a rule of life. Yet Pico was not intent so much on merely reconciling hostile systems of thought, or on confuting the errors of the Jews and Gentiles. He had conceived the great idea of the unity of knowledge; and having acquired the _omne scibile_ of his century, he sought to seize the soul of truth that animates all systems. Not the cla.s.sics nor the Scriptures alone, but the writings of the schoolmen, the glosses of Arabic philosophers, and the more obscure products of Hebrew erudition had for him their solid value. Estimating authors at the worth of their matter, and despising the trivial questions raised by shallow wits among style-mongering students, he freed himself from the worst fault of humanism, and conceived of learning in a liberal spirit. The best proof of this wide acceptance of all literature conducive to sound thinking, is given in a letter to Ermolao Barbaro.[317] After courteously adverting to the Ciceronian elegance of his correspondent"s style he continues, "And that I meantime should have lost in the studies of Thomas Aquinas, John Scotus, Albertus Magnus, and Averrhoes the best years of my life--those long, laborious vigils wherein I might perchance have made myself of some avail in polite scholarship! The thought occurred to me, by way of consolation, if some of them could come to life again, whether men so powerful in argument might not find sound pleas for their own cause; whether one among them, more eloquent than Paul, might not defend, in terms as free as possible from barbarism, their barbarous style, speaking perchance after this fashion: We have lived ill.u.s.trious, friend Ermolao, and to posterity shall live, not in the schools of the grammarians and teaching-places of young minds, but in the company of the philosophers, conclaves of sages, where the questions for debate are not concerning the mother of Andromache or the sons of Niobe and such light trifles, but of things human and divine; in the contemplation, investigation, and a.n.a.lysis whereof we have been so subtle, searching, and eager that we may sometimes have seemed to be too scrupulous and captious, if indeed it be possible to be too curious or fastidious in seeking after truth. Let him who accuses us of dulness, prove by experience whether we barbarians have not the G.o.d of eloquence in our hearts rather than on our lips; whether, if the faculty of ornamented speech be lacking, we have wanted wisdom: and to trick out wisdom with ornaments may be more a crime than to show it in uncultured rudeness."
[Footnote 317: Dated Florence, 1485; in the Aldine edition of Poliziano"s Letters, book ix.]
During the period of his Platonic studies at Florence chance brought Pico into contact with a Jew who had a copy of the Cabbala for sale.
Into this jungle of abstruse learning Pico plunged with all the ardour of his powerful intellect. Asiatic fancies, Alexandrian myths, Christian doctrines, Hebrew traditions, are so wonderfully blended in that labyrinthine commentary that Pico believed he had discovered the key to his great problem, the quintessence of all truth. It seemed to him that the science of the Greek and the faith of the Christian could only be understood in the light of the Cabbala. He purchased the MS., devoted his whole attention to its study, and projected a mighty work to prove the harmony of philosophies in Christianity, and to explain the Christian doctrine by the esoteric teaching of the Jews.[318]
Pico"s view of the connection between philosophy, theology, and religion is plainly stated in the following sentence from a letter to Aldus Manutius (February 11, 1491):--"Philosophia veritatem quaerit, theologia invenit, religio possidet" ("Philosophy seeks truth, theology discovers it, religion hath it"). Death overtook him before the book intended to demonstrate these positions, and by so doing to establish the concord of all earnest and truth-seeking systems, could be written. He died at the age of thirty-one, on the very day when Charles VIII. made his entry into Florence.
[Footnote 318: In the introduction to Pico"s _Apologia_ may be read the account he gives of the codex of the pseudo-Esdras purchased by him.]
While accepting the Cabbala it was impossible for Pico to reject magic. He showed his good sense, however, by an energetic attack upon the so-called science of judicial astrology. Strictly speaking, the spirit of humanism was opposed to this folly. Petrarch had long ago condemned it, together with the charlatans who used its jargon to impose upon the world; yet, in spite of humanism, the folly not only persisted, but seemed to increase with the spread of rational knowledge. The universities founded Chairs of Astrology, Popes consulted the stars on occasions of importance, nor did the Despots dare to act without the advice of their soothsayers. These men not unfrequently accompanied the greatest generals on their campaigns.
Their services were bought by the republics; citizens employed them for the casting of horoscopes, the building of houses, the position of shops, the fit moment for journeys, the reception of guests into their families, and the date of weddings. To take a serious step in life without the approval of an astrologer had come to be regarded as perilous. Even Ficino believed in horoscopes and planetary influences; so did Cardan at a later date. It may be remembered that Catherine de"
Medici allowed the Florentine Ruggieri to share her secret counsels during the reigns of three kings, and that Paul III. always obtained the sanction of his star-gazer before he held a consistory. In proportion as religion grew less real, and the complex dangers of a corrupt society increased, astrology gained in importance. It was not, therefore, a waste of eloquence, as Poliziano complained, when Pico directed his attack against this delusion, accusing it of debasing the intellect and opening the way for immorality of all kinds.[319]
[Footnote 319: Poliziano"s Greek epigram addressed to Pico on this matter may be quoted from the _Carmina Quinque Poetarum_, p. 412:--
[Greek: kai tout" astrologois epimemphomai eeroleschais, hotti sophous Pikou moi phthoneous" oarous.
kai gar ho end.y.k.eos touton ton leron elenchon mounaxei en agro deron hekas poleos.
Pike ti soi kai toutois? ou s" epeoiken agyrtais antarai ten sen eutychea graphida].]
Since Pico"s keen intellect discerned the shallowness of astrological pretensions, it is the more to be deplored that he fell a victim to the hybrid mysticism and magical nonsense of the Cabbala. We have here another proof that criticism was as yet in its infancy. It was easier for men of genius in the Renaissance to win lofty vantage-ground for contemplation, to divine the unity of human achievements, and to comprehend the greatness of the destiny of man, than to accept the learning of the past at a simple historical valuation. What fascinated their imagination pa.s.sed with them too easily for true and proved. Yet all they needed was time for the digestion and a.s.similation of the stores of knowledge they had gained. If the Counter-Reformation had not checked the further growth of Italian science, the spirit that lived in Pico would certainly have produced a school of philosophy second to none that Europe has brought forth. Of this Pico"s own short treatise on the "Dignity of Man," as I have said already, is sufficient warrant.
As Pico was the youngest so was Cristoforo Landino the oldest member of the Medicean circle. He was born at Florence in 1424, nine years before Ficino, with whom he shared the duties of instructing Lorenzo in his boyhood. Landino obtained the Chair of Rhetoric and Poetry in 1457, and continued till his death in 1504 to profess Latin literature at Florence. While Ficino and Pico represented the study of philosophy, he devoted himself exclusively to scholarship, annotating Horace and Virgil, and translating Pliny"s "Natural Histories." A marked feature in Landino"s professorial labours was the attention he paid to the Italian poets. In 1460 he began to lecture on Petrarch, and in 1481 he published an edition of Dante with voluminous commentaries. The copy of this work, printed upon parchment, splendidly bound, and fastened with niello clasps, which Landino presented with a set oration to the Signory of Florence, may still be seen in the Magliabecchian library. The author was rewarded with a house in Borgo alla Collina, the ancient residence of his family.
Though the name of Cristoforo Landino is now best known in connection with his Dantesque studies, one of his Latin works, the "Camaldolese Discussions,"[320] will always retain peculiar interest for the student of Florentine humanism. This treatise is composed in imitation of the Ciceronian rather than the Platonic dialogues; the "Tusculans"
may be said to have furnished Landino with his model. He begins by telling how he left his villa in the Casentino, accompanied by his brother, to pay a visit to the hill-set sanctuary of S. Romualdo.[321]
There he met with Lorenzo and Giuliano de" Medici, attended by n.o.ble youths of Florence--Piero and Donato Acciaiuoli, Alamanno Rinuccini, Marco Parenti, and Antonio Canigiani--all of whom had quitted Florence to enjoy the rest of summer coolness among the firs and chestnuts of the Apennines. The party thus formed was completed by the arrival of Leo Battista Alberti and Marsilio Ficino. The conversation maintained from day to day by these close friends and ardent scholars forms the substance of the dialogue. Seated on the turf beside a fountain, near the spot where Romualdo was bidden in his trance to exchange the black robes of the Benedictine Order for the snow-white livery of angels, they not unnaturally began to compare the active life that they had left at Florence with the contemplative life of philosophers and saints. Alberti led the conversation by a panegyric of the [Greek: bios theoretikos], maintaining the Platonic thesis with a wealth of ill.u.s.tration and a charm of eloquence peculiar to himself. Lorenzo took up the argument in favour of the [Greek: bios praktikos]. If Alberti proved that solitude and meditation are the nurses of great spirits, that man by communing with nature enters into full possession of his mental kingdom, Lorenzo pointed out that this completion of self-culture only finds its use and value in the commerce of the world. The philosopher must descend from his alt.i.tude and mix with men, in order to exercise the faculties matured by contemplation. Thus far the artist and the statesman are supposed to hold debate on Goethe"s celebrated distich--
Es bildet ein Talent sich in der Stille, Sich ein Charakter in dem Strom der Welt.
[Footnote 320: _Disputationum Camaldulensium_ lib. iv., dedicated to Frederick of Urbino.]
[Footnote 321: The legend of the foundation of this Order is well known through Sacchi"s picture in the Vatican.]
The audience decided, in the spirit of the German poet, that a fully-formed man, the possessor of both character and talent, must submit himself to each method of training. Thus ended the first day"s discussion. During the three following days Alberti led the conversation to Virgil"s poetry, demonstrating its allegorical significance, and connecting its hidden philosophy with that of Plato. It is clear that in this part of his work Landino was presenting the substance of his own Virgilian studies. The whole book, like Castiglione"s "Courtier," supplies a fair sample of the topics on which social conversation turned among refined and cultivated men. The tincture of Platonism is specially characteristic of the Medicean circle.
The distinguished place allotted in this dialogue to Leo Battista Alberti proves the singular regard in which this most remarkable man was held at Florence, where, however, he but seldom resided. His name will always be coupled with that of Lionardo da Vinci; for though Lionardo, arriving at a happier moment, has eclipsed Alberti"s fame, yet both of them were cast in the same mould. Alberti, indeed, might serve as the very type of those many-sided, precocious, and comprehensive men of genius who only existed in the age of the Renaissance. Physical strength and dexterity were given to him at birth in measure equal to his mental faculties. It is recorded that he could jump standing over an upright man, pierce the strongest armour with his arrows, and so deftly fling a coin that it touched the highest point of a church or palace roof. The wildest horses are said to have trembled under him, as though brutes felt, like men, the magnetism of his personality. His insight into every branch of knowledge seemed intuitive, and his command of the arts was innate. At the age of twenty he composed the comedy of "Philodoxius," which pa.s.sed for an antique, and was published by the Aldi as the work of Lepidus Comicus in 1588. Of music, though he had not made it a special study, he was a thorough master, composing melodies that gave delight to scientific judges. He painted pictures, and wrote three books on painting; practised architecture and compiled ten books on building.
Of his books, chiefly portraits, nothing remains; but the Church of S.
Andrea at Mantua, the Palazzo Rucellai at Florence, and the remodelled Church of S. Francesco at Rimini attest his greatness as an architect. The facade of the latter building is more thoroughly cla.s.sical than any other monument of the earlier Renaissance. As a transcript from Roman antiquity it ranks with the Palazzo della Ragione of Palladio at Vincenza. While still a young man, Alberti, overtaxed, in all probability, by the prodigious activity of his mental and bodily forces, suffered from an illness that resulted in a partial loss of memory. The humanistic and legal studies on which he was engaged had to be abandoned; yet, nothing daunted, he now turned his plastic genius to philosophy and mathematics, rightly judging that they make less demand upon the pa.s.sive than the active vigour of the mind. It is believed that he antic.i.p.ated some modern discoveries in optics, and he certainly advanced the science of perspective. Like his compeer Lionardo, he devoted attention to mechanics, and devised machinery for raising sunken ships. Like Lionardo, again, he was never tired of interrogating nature, conducting curious experiments, and watching her more secret operations. As a physiognomist and diviner, he acquired a reputation bordering on wizardry. It was as though his exquisite sensibilities and keenness of attention had gifted him with second sight. The depth of his sympathy with the outer world is proved by an a.s.sertion of his anonymous biographer that, when he saw the cornfields and vineyards of autumn, tears gathered to his eyes. All living creatures that had beauty won his love, and even in old persons he discovered a charm appropriate to old age. Foreigners, travellers, and workmen skilled in various crafts formed his favourite company, for in the acquisition of varied knowledge he was indefatigable. In general society his wisdom and his wit, the eloquence of his discourse and the brilliance of his improvisation, rendered him most fascinating. Collections of maxims culled from his table talk were made, whereof the anonymous biography contains a fair selection. At the same time we are told that, in the midst of sparkling sallies or close arguments, he would suddenly subside into reverie, and sit at table lost in silent contemplation. Alberti was one of the earliest writers of pure Italian prose at the period of its revival; but this part of his intellectual activity belongs to the history of Italian literature, and need not be touched on here. It is enough to have glanced thus briefly at one of the most attractive, sympathy-compelling figures of the fifteenth century.
In order to complete the picture of the Florentine circle, we have in the last place to notice two men raised by the Medici from the ranks of the people. "I came to the republic, bare of all things, a mere beggar, of the lowest birth, without money, rank, connections, or kindred. Cosimo, the father of his country, raised me up, by receiving me into his family." So wrote Bartolommeo Scala,[322] the miller"s son, who lived to be the Chancellor of Florence. The splendour of that office had been considerably diminished since the days when Bruni, Marsuppini, and Poggio held it; nor could Scala, as a student, bear comparison with those men. His Latin history of the first crusade was rather a large than a great work, of which no notice would be taken if Ta.s.so had not used it in the composition of his epic. Honours and riches, however, were acc.u.mulated on the Chancellor in such profusion that he grew arrogant, and taunted the great Poliziano with inferiority. The feud between these men was not confined to literature. Scala"s daughter, a far better scholar than himself, attracted Poliziano"s notice, and Greek epigrams were exchanged between them. The dictator of Italian letters now sought the hand of the fair Alessandra, who was rich not only in learning but in world"s gear also. When she gave herself to Michael Marullus Tarcagnota, a Greek, his anger knew no bounds; instead of penning amatory he now composed satiric epigrams, abusing Marullus in Latin no less than he had praised Alessandra in Greek.[323]
[Footnote 322: Born at Colle in 1430.]
[Footnote 323: The following verses on Alessandra are so curious a specimen of Poliziano"s Greek style that I transcribe them here (_Carmina Quinque Ill.u.s.trium Poetarum_, p. 304):--
[Greek: heurech" heurech" hen thelon, hen ezeteon aiei, hen etoun ton eroth", hen kai oneiropoloun; partheniken hes kallos akeraton, hes hoge kosmos ouk eie technes all" aphelous physeos; partheniken glottesin ep" amphoteresi komosan, exochon ente chorois exochon ente lyra; hes peri sophrosyne t" eie charitessi th" hamilla, te kai te tauten antimethelkomenais.
heurek" oud" ophelos, kai gar molis eis eniauton oistrounti phlogeros estin hapax ideein].
The satires on Mabilius (so he called Marullus) are too filthy to be quoted. They may be read in the collection cited above, pp. 275-280.]
Angelo Poliziano was born in 1454. His name, so famous in Italian literature, is a Latinised version of his birthplace, Montepulciano.
His father, Benedetto Ambrogini, was a man of some consequence, but of small means, who fell a victim to the enmity of private foes among his fellow-citizens, leaving his widow and five young children almost wholly unprovided for.[324] This accounts for the obscurity that long enveloped the history of Poliziano"s childhood, and also for the doubts expressed about the surname of his family. At the age of ten he came to study in the University of Florence, where he profited by the teaching of Landino, Argyropoulos, Andronicos Kallistos, and Ficino.
The precocity of his genius displayed itself in Latin poems and Greek epigrams composed while he was yet a boy. At thirteen years of age he published Latin letters; at seventeen he distributed Greek poems among the learned men of Florence; at eighteen he edited Catullus, with the boast that he had shown more zeal than any other student in the correction and ill.u.s.tration of the ancients. As early as the year 1470 he had not only conceived the ambitious determination to translate Homer into Latin verse, but had already begun upon the second Iliad. The first book was known to scholars in Marsuppini"s Latin version. Poliziano carried his own translation as far as the end of the fifth book, gaining for himself the proud t.i.tle of _Homericus juvenis_; further than this, for reasons unexplained, he never advanced, so that the last wish of Nicholas V., the chief desire of fifteenth-century scholarship--a Latin Iliad in hexameters--remained still unaccomplished.
[Footnote 324: See Carducci, preface to _Le Stanze_, Florence, 1863, and Isidoro del Lungo in _Arch. Stor._ series iii. vol. ii.]
The fame of this great undertaking attracted universal attention to Poliziano. It is probable that Ficino first introduced him to Lorenzo de" Medici, who received the young student into his own household, and made himself responsible for his future fortunes. "The liberality of Lorenzo de" Medici, that great and wise man," wrote Poliziano in after years, "raised me from the obscure and humble station where my birth had placed me, to that degree of dignity and distinction I now enjoy, with no other recommendation than my literary abilities." Before he had reached the age of thirty, Poliziano professed the Greek and Latin literatures in the University of Florence, and received the care of Lorenzo"s children. If Lorenzo represents the statecraft of his age, Poliziano is no less emphatically the representative of its highest achievements in scholarship. He was the first Italian to combine perfect mastery over Latin and a correct sense of Greek with a splendid genius for his native literature. Filelfo boasted that he could write both cla.s.sic languages with equal ease, and exercised his prosy muse in _terza rima_. But Filelfo had no fire of poetry, no sense of style. Poliziano, on the contrary, was a born poet, a _sacer vates_ in the truest sense of the word. I shall have to speak elsewhere of his Italian verses: those who have studied them know that the "Orfeo," the "Stanze," and the "Rime" justify Poliziano"s claim to the middle place of honour between Petrarch and Ariosto. Italian poetry took a new direction from his genius, and everything he penned was fruitful of results for the succeeding generation. Of his Latin poetry, in like manner, I propose to treat at greater length in the following chapter.