[517] See the curious epistle written to Messer Pompeo Pace by the Conte di Monte Labbate, and included among the Lettere all'Aretino, vol. iv. p. 385. Speaking of Aretino's singular worth and excellent qualities, it discusses the question of the terror he inspired, which the author attributes to a kind of justifiable chantage. That Aretino was the inventor of literary chantage is certain; but that it was justifiable, does not appear.
[518] Aretino made no secret of his artificial method of flattery. In a letter to Bembo (Lettere, ii. 52), he openly boasts that his literary skill enables him to "swell the pride of grandees with exorbitant praises, keeping them aloft in the skies upon the wings of hyperboles." "It is my business," he adds, "to transform digressions, metaphors, and pedagogeries of all sorts into capstans for moving and pincers for opening. I must so work that the voice of my writings shall break the sleep of avarice; and baptize that conceit or that phrase which shall bring me crowns of gold, not laurels."
[519] As a sample of his begging style, we may extract the following passage from a letter (1537), referring to the king of France (Lettere, i. 111): "I was and ever shall be the servant of his Majesty, of whom I preached and published what appears in all my utterances and in all my works. But since it is my wonted habit not to live by dreams, and since certain persons take no care for me, I have with glory to myself made myself esteemed and sought by those who are really liberal. The chain was three years delayed, and four have gone without so much as a courtesy to me from the King's quarter. Therefore I have turned to one who gives without promising—I speak of the Emperor. I adored Francis; but never to get money from the stirring of his liberality, is enough to cool the furnaces of Murano."
[520] See Cromwell's letter, in the Lettere all'Aretino, vol. ii. p. 15.
[521] Lettere all'Aretino, vol. i. p. 245; vol. iv. pp. 281, 289, 300, contain allusions to this project, which is said to have originated with the Duke of Parma. The first citation is a letter of Titian's.
[522] "Divino," "Divinissimo," "Precellentissimo," "Unichissimo," "Onnipotente," are a few of the epithets culled from the common language of his flatterers.
[523] I will translate passages from two letters, which, by their very blasphemies, emphasize this contradiction. "One might well say that you, most divine Signor Pietro, are neither Prophet nor Sibyl, but rather the very Son of God, seeing that God is highest truth in heaven, and you are truth on earth; nor is any city but Venice fit to give you harborage, who are the jewel of the earth, the treasure of the sea, the pride of heaven; and that rare cloth of gold, bedecked with gems, they place upon the altar of S. Mark's, is naught but you" (Lettere scritte a P. Aretino, vol. iii. p. 176). The next is more extraordinary, since it professes to be written by a monk: "In this our age you are a column, lantern, torch and splendor of Holy Church, who, could she speak, would give to you the revenues of Chieti, Farnese, Santa Fiore, and all those other idlers, crying out—Let them be awarded to the Lord Pietro, who distinguishes, exalts and honors me, in whom unite the subtlety of Augustine, the moral force of Gregory, Jerome's profundity of meaning, the weighty style of Ambrose. It is not I but the whole world that says you are another Paul, who have borne the name of the Son of God into the presence of kings, potentates, princes of the universe; another Baptist, who with boldness, fearing naught, have reproved, chastised, exposed iniquities, malice, hypocrisy before the whole world; another John the Evangelist, for exhorting, entreating, exalting, honoring the good, the righteous, and the virtuous. Verily he who first called you Divine, can claim the words Christ spake to Peter: Beatus es, quia caro et sanguis non revelavit tibi, sed Pater noster qui in cœlis est" (Ibid. p. 142).
[524] Her letter may be read in the Lettere all'Aretino, vol iii. p. 28.
[525] Lettere, ii. 9.
[526] She wrote to him again in 1539; see Lettere all'Aretino, vol. iii. p. 30. The series of letters from the virtuous Veronica Gambara are equally astonishing (ib. vol. i. pp. 318-333).