[575] De Fato, lib. iii. cap. 7.
[576] An interesting description of a humanist opening his course at Padua, and of the excitement in the town about it, is furnished by the anonymous Maccaronic poet who sang the burlesque praises of Vigonça. See Delepierre, Macaronéana Andra, London, 1862. Above, [p. 331].
[577] He makes these assertions in a treatise De Mente Humanâ.
[578] In the peroration of his treatise on Incantation, Pomponazzi says: "Habes itaque, compater charissime, quæ, ut mea fert opinio, Peripatetici ad ea quæ quæsivisti, dicere verisimiliter haberent. Habes et quæ veritati et Christianæ religioni consona sunt."
[579] From my [Sonnets of Michael Angelo and Campanella], p. 119.
[580] Ibid. p. 123.
[581] Ibid. p. 174.
[582] It may be worth reminding the reader that Pomponazzi died in 1525, and Machiavelli in 1527—the year of Rome's disaster. Their births also were nearly synchronous. Pomponazzi was born in 1462, Machiavelli in 1469.
[583] I need hardly guard this paragraph by saying that I speak within the limits of the Renaissance.
[584] Those who are curious in such matters, may be referred to the following works by Giustiniano Nicolucci: La Stirpe Ligure in Italia, Napoli, 1864; Sulla Stirpe Iapigica, Napoli, 1866; Sull'Antropologia delta Grecia, Napoli, 1867; Antropologia dell'Etruria, Napoli, 1869; Antropologia del Lazio, Napoli, 1873. Also to Luigi Calori's Del Tipo Brachicefalo negli Italiani odierni, Bologna, 1868, and a learned article upon this work by J. Barnard Davis in the Journal of the Anthropological Institute, Jan. July, 1871. Nicolucci's and Calori's researches lead to opposite results regarding the distribution of brachycephalic skulls in Italy. Nicolucci adopts in its entirety the theory of an Aryan immigration from the North; Barnard Davis rejects it. It seems to me impossible in our present state of knowledge to draw conclusions from the extremely varied and interesting observations recorded in the treatises cited above.