The distinction which Italy enjoys as the most famous country in Europe is due to three ages,—first, the ancient epoch of Augustus Cæsar and Trajan, when the Roman Empire imposed the pax romana on a grateful world; second, the mediæval epoch of Hildebrand and Innocent III, when the Papacy, following its great prototype with unequal steps, imposed its pax romana on both troubled souls and angry hands; and third, the epoch of the Renaissance, when Italy took the lead in the intellectual development of modern Europe. It would be as absurd to subordinate intellectual life to politics in the period of the Renaissance as it would be to subordinate the religion of the era of Hildebrand to its art, or the politics of the Augustan age to its religion. The highest life of Italy, the life which gives importance to the history of this coming period, is its intellectual life, and, though we must not forget politics entirely, we should lay the chief stress on intellectual rather than on political matters.

Since the date of the Pisan pulpit, prosperity had increased fast, and curiosity, the desire to investigate, the wish to know, had grown lustily. There were still the same two stores of knowledge,—nature and the classics,—but the first, for many reasons, seemed vague, intangible, when compared to the second, in which the demi-gods (so they appeared then) of the ancient world had garnered the rich harvest of their thoughts. The classical heritage, the record of a higher civilization, seemed a lay Bible, the revelation of truth, the means of salvation; and the young generation emerging in the dawn of intellectual light turned thirstily to this newly found inheritance. The leader of this pilgrimage to the land flowing with intellectual milk and honey was Francis Petrarch (1304-74).

Petrarch was a Florentine, but he lived in exile. His father had been banished at the same time with Dante, and after a few wandering years had settled at Avignon. Petrarch studied law at the University of Bologna and became a confirmed Ghibelline. This item of biography is important, because it reminds us that Petrarch's passion for the classic world, though it had its roots in the traditional admiration for Rome, received strength and justification not only from Latin literature, but also from the Civil law. Men who grasped the complexity and richness of the Roman law necessarily admired Roman civilization, and inferred that all other manifestations of that civilization must be as admirable as the law, and perhaps less dry. Petrarch found the law dry, but he left Bologna with a passion for the classic world; and when he went back to Avignon he met all the most cultivated men of Europe. Learning still attended the papal court, and Avignon served to make this charming young scholar of genius known to the world. He flung up the law and devoted himself to literature. Cicero was his hero. Petrarch was the first of the humanists, the herald of the Renaissance, and, if we look farther forward still, the harbinger of the Reformation. Petrarch's importance was very great because he was not too far ahead of his generation. He shouted aloud the glory of Rome, of Roman literature and Roman thought, and the echo resounded throughout Europe. In the year 1341, in Rome, upon the Capitoline Hill, Petrarch received the crown of laurel, as scholar and poet, from the Senate and People of Rome. The King of Naples was his sponsor, and the tyrants of the North applauded. This ceremony was the conspicuous recognition that a new period was opening before Italy; and Petrarch's laurel crown may be put beside the Imperial wreath of Augustus and the tiara of Hildebrand, as the starting-point of Italy's third great period of triumph.

After his coronation, Petrarch went about Italy spreading the seeds of the new enthusiasm. He lived or made visits at Parma, Bologna, Verona, Florence, Arezzo, Naples, Rome, Milan, Padua, and Venice. He became tremendously fashionable. The Pope invited him to be papal secretary, the King of France extended the hospitality of Paris to him, the Emperor bade him to Prague, the Visconti wanted him at Milan, the Scaligers at Verona, the Cararresi at Padua, the lord high Seneschal at Naples; the Florentines asked him to accept a chair in their new university, the Venetians offered him a house. All this honour ostensibly shown to Petrarch was really the salutation to the new dawn.

The strength of this classic revival, though most effective in literature and the arts, is perhaps still more noticeable in the political career of another young man of genius who had as passionate a love of classic Rome as Petrarch himself. Cola di Rienzo (1314-54) was an imaginative, poetical dreamer, who fed his youth on Livy, Cicero, Seneca, and delighted to muse on the glories of Julius Cæsar and to study the antique monuments of Rome. His public career began as envoy on one of the unsuccessful embassies which used to entreat the Popes to return to the deserted city. Cola was handsome, eloquent, ardent, a sort of Don Quixote, and roused the Roman populace to share his dreams and to believe in the possible restoration of the Senate and People of Rome to their ancient grandeur. He led the people against the nobility, forced the riotous barons to submit to his rule as tribune of the people, and established a government of law in the city; but his ambition flew far beyond the city walls. He dreamed of the confederation of all Italy under the lead of Rome. He would have smiled at limiting imitation of the great days of old to the arts or to literature; he intended to restore the Roman Republic as it had been in its high and palmy days. His wild aspirations throw a backward light over the history of the city of Rome throughout the Middle Ages, and over that republicanism which played so important a part in the struggle between Empire and Papacy, and light up the old theories under which the Roman people claimed the right to elect both Emperor and Pope; just as Boniface's bulls portray the outworn papal theories, and Dante's "De Monarchia" the dead Imperial beliefs.

Cola's first step was to invite all the princes and communes of Italy to attend a general meeting in Rome; and as all Italy had responded to Petrarch's appeal in behalf of the classic past, so did she, for the moment, respond to Cola's appeal. Milan, Genoa, Lucca, Florence, Siena, and the smaller cities nearer by, answered with apparent sympathy. Petrarch was mad with delight, and hailed Cola as Camillus, Brutus, Romulus. For the moment, such was the strength of classical illusion, the dream seemed to be real. Cola wrote to the Florentines (September, 1347), "We have made all citizens of the states of Holy Italy Roman citizens, and we admit them to the right of election. The affairs of Empire have naturally devolved upon the Holy Roman People. We desire to renew and strengthen the old union with all the principalities and states of Holy Italy, and to deliver Holy Italy itself from its condition of abject subjection and to restore it to its old state and to its ancient glory. We mean to exalt to the position of Emperor some Italian whom zeal for the union of his race shall stir to high efforts for Italy."[15]

Cola's great idea was destined to wait five hundred years for fulfilment. The time was not ripe, and he himself not a suitable instrument. His career was brief. He became not only vainglorious but also very cruel. He grew fat, and lost the charm of youth and novelty. The nobles and the upper classes of Rome hated him; and when, in need of money, he increased the taxes, the Roman populace turned upon him, stormed the Capitol, captured him as he tried to slink away in disguise, and murdered him on the steps leading down from the palace. His head was cut off, his body was dragged through the streets and burned, and the ashes scattered to the winds.

The mad dream had been, in its nature, evanescent. The classical heritage was too purely intellectual, too remote from existing needs, to be able to shape politics. But that fourteen hundred years after the death of Julius Cæsar, Cola should have been able to establish himself as Roman tribune on the Capitoline Hill, and to act as if the Republic of the days of the Gracchi had been but temporarily superseded, shows the immense influence of Rome over the mediæval imagination, and helps us to understand the autocratic power of the classical heritage in shaping and directing the intellectual revolution in Italy.

FOOTNOTE:

[15] Rome in the Middle Ages, Gregorovius, vol. vi, p. 295, note 1 (translated).