[372] The eye-glass I not only infer from Rafael’s portrait, where it can be explained as a magnifier for looking at the miniatures in the prayer-book, but from a statement of Pellicanus, according to which Leo views an advancing procession of monks through a ‘specillum’ (comp. Züricher Taschenbuch for 1858, p. 177), and from the ‘cristallus concava,’ which, according to Giovio, he used when hunting. (Comp. ‘Leonis X. vita auctore anon, conscripta’ in the Appendix to Roscoe.) In Attilius Alessius (Baluz. Miscell. iv. 518) we read, ‘Oculari ex gemina (gemma?) utebatur quam manu gestans, signando aliquid videndum esset, oculis admovebat.’ The shortsightedness in the family of the Medici was hereditary. Lorenzo was shortsighted, and replied to the Sienese Bartolommeo Soccini, who said that the air of Florence was bad for the eyes: ‘E quella di Siena al cervello.’ The bad sight of Leo X. was proverbial. After his election, the Roman wits explained the number MCCCCXL. engraved in the Vatican as follows: ‘Multi cæci Cardinales creaverunt cæcum decimum Leonem.’ Comp. Shepherd-Tonelli, Vita del Poggio, ii. 23, sqq., and the passages there quoted.
[373] We find it also in plastic art, e.g., in the famous plate parodying the group of the Laöcoon as three monkeys. But here parody seldom went beyond sketches and the like, though much, it is true, may have been destroyed. Caricature, again, is something different. Lionardo, in the grotesque faces in the Biblioteca Ambrosiana, represents what is hideous when and because it is comical, and exaggerates the ludicrous element at pleasure.
[374] Jovian. Pontan. De Sermone, libri v. He attributes a special gift of wit to the Sienese and Peruginese, as well as to the Florentines, adding the Spanish court as a matter of politeness.
[375] Il Cortigiano, lib. ii. cap. 4 sqq., ed. Baude di Vesme, Florence, 1854, pp. 124 sqq. For the explanation of wit as the effect of contrast, though not clearly put, see ibid. cap. lxxiii. p. 136.
[376] Pontanus, De Sermone, lib. iv. cap. 3, also advises people to abstain from using ‘ridicula’ either against the miserable or the strong.
[377] Galateo del Casa, ed. Venez. 1789, p. 26 sqq. 48.
[378] Lettere Pittoriche, i. p. 71, in a letter of Vinc. Borghini, 1577. Macchiavelli (Stor. Fior. vii. cap. 28) says of the young gentlemen in Florence soon after the middle of the fifteenth century: ‘Gli studî loro erano apparire col vestire splendidi, e col parlare sagaci ed astuti, e quello che più destramente mordeva gli altri, era più savio e da più stimato.’
[379] Comp. Fedra Inghirami’s funeral oration on Ludovico Podocataro (d. Aug. 25, 1504) in the Anecd. Litt. i. p. 319. The scandal-monger Massaino is mentioned in Paul. Jov. Dialogues de Viris Litt. Illustr. (Tiraboschi, tom. vii. parte iv. p. 1631).
[380] This was the plan followed by Leo X., and his calculations were not disappointed. Fearfully as his reputation was mangled after his death by the satirists, they were unable to modify the general estimate formed of him.
[381] This was probably the case with Cardinal Ardicino della Porta, who in 1491 wished to resign his dignity and take refuge in a monastery. See Infessura, in Eccard. ii. col. 2000.