Young's Night Thoughts might not be considered a suitable form of poem for parody, but this M. Durosoi, or Du Rosoi, accomplished in his Les Jours d'Ariste (1770), and was sent to the Bastille for his pains. The cause of his condemnation was that he had published this work without permission, and also perhaps on account of certain political allusions contained in his second work, Le Nouvel Ami des Hommes, published in the same year. But a worse fate awaited Du Rosoi on account of his writings. In the dangerous years of 1791 and 1792 he edited La Gazette de Paris, which procured greater celebrity for him, and brought about his death. When the fatal tenth of August came, the Editor was not to be found in Paris. However, ultimately he was secured and condemned to death by the tribunal extraordinary appointed by the Legislative Assembly to judge the enemies of the new government. He died with great bravery at the hands of the revolutionary assassins, after telling his judges that as a friend of the King he was accounted worthy to die on that day, the Feast of Saint Louis.
All the venom of satirical writers seems to have been collected by that strange author Gaspar Scioppius, who had such a singular lust for powerful invective that he cared not whom he attacked, and made himself abhorred by all. This Attila of authors was born in Germany in 1576, went to Rome, abjured Protestantism, and was raised to high honours by Pope Clement VIII. In return for these favours he wrote several treatises in support of the Papal claims, amongst others Ecclesiasticus, which was directed against James I. of England. Concerning this book Casaubon wrote in his Epistle CLV.: "Know concerning Scioppius that some of his works have been burned not only here at London by the command of our most wise King, but also at Paris by the hand of the hangsman. I have written a letter, which I will send to you, if I am able, against that beast." He poured the vials of his wrath upon the Jesuits, declaring in his Relatio ad reges et principes de stratagematibus Societatis Jesu (1635) that there was no truth to be found in Italy, and that this was owing entirely to the Jesuits, who "keep back the truth in injustice, who, rejecting the cup of Christ, drink the cup of devils full of all abominations." This roused their wrath, and by their designs our author was imprisoned at Venice. There he would have been slain, if he had not enjoyed the protection of a powerful Venetian. He boasted that his writings had had such an effect on two of his literary opponents, Casaubon and Scaliger, as to cause them to die from vexation and disappointment. He made himself so many powerful enemies that towards the end of his life he knew not where to find a secure retreat. This "public pest of letters and society," as the Jesuits delighted to call him, died at Padua in 1649 hated by all, both Catholics and Protestants. He wrote one hundred and four works, of which the most admired is his Elementa philosophiae moralis stoicae (Mayence, 1606).
CHAPTER VIII. POETRY.
Adrian Beverland—Cecco d'Ascoli—George Buchanan—Nicodemus Frischlin—Clement Marot—Caspar Weiser—John Williams—Deforges—Théophile—Helot—Matteo Palmieri—La Grange—Pierre Petit—Voltaire—Montgomery—Keats—Joseph Ritson.
The haunters of Parnassus and the wearers of the laurel crown have usually been loved by their fellows, save only when satire has mingled with their song and filled their victims' minds with thoughts of vengeance. In the last chapter we have noticed some examples of satirical writers who have clothed their libellous thoughts in verse, and suffered in consequence. But the woes of poets, caused by those who listened to their song, have not been numerous. Shakespeare classes together "the lunatic, the lover, and the poet" as being "of imagination all compact"; and perchance the poet has shared with the madman the reverence which in some countries is bestowed on the latter.
However, all have not so escaped the destinies of fate. Some think that Ovid incurred the wrath of Augustus Caesar through his verses on the art of loving, and was on that account driven into exile, which he mourned so melodiously and complained of so querulously. In a period less remote we find Adrian Beverland wandering away from the true realm of poetry and taking up his abode in the pesthouse of immorality. He was born at Middlebourg in 1653, and studied letters at the University of Leyden. He began his career by publishing indecent poems. He wrote a very iniquitous book, De Peccato originali, in which he gave a very base explanation of the sin of our first parents; and although considerable licence was allowed to authors in the Netherlands at that time, nevertheless the magistrates and professors of Leyden condemned the book to be burned and its author to banishment. The full title of the work is Hadriani Beverlandi peccatum originale philogicé elucubratum, à Themidis alumno. Eleutheropoli, in horto Hesperidum, typis Adami, Evae, Terrae filii (1678, in-8). He seems to have followed Henri Cornelius Agrippa in his idea that the sin of our first parents arose from sexual desire. Leonard Ryssenius refuted the work in his Justa detestatio libelli sceleratissimi Hadriani Beverlandi, de Peccato originali (1680). He would doubtless have incurred a harder fate on account of another immoral work, entitled De prostibulis veterum, if one of his relations had not charitably committed it to the flames. Before the sentence of banishment had been pronounced he wrote an apology, professed penitence, and was allowed to remain at Utrecht, where he composed several pamphlets. Being exiled on account of the indecency of his writings, he came to England, where he affected decorum, and his friend and countryman Isaac Vossius, who enjoyed the patronage of Charles II. and was Canon of Windsor, obtained for him a pension charged upon some ecclesiastical fund. Never were ecclesiastical funds applied to a baser use; for although Beverland wrote another book [Footnote: De fornicatione cavendâ admonitio (Londini, Bateman, 1697, in-8).] with the apparent intention of warning against vice, the argument seemed to inculcate the lusts which he condemned. Having become insane he died, in extreme poverty, in 1712. He imagined that he was pursued by a hundred men who had sworn to kill him.
An early poet who suffered death on account of his writings was Cecco d'Ascoli, Professor of Astrology at the famous University of Bologna in 1322. His poems have been collected and published under the title Opere Poetiche del' illustro poeta Cecco d'Ascoli, cioë, l'acerba. In Venetia, per Philippum Petri et Socios, anno 1478, in-4. The printer of this work, Philippus Condam Petri (Philippo de Piero Veneto) is one of the earliest and most famous of Venetian printers, and produced several of the incunabula which we now prize so highly. The absurdities of Cecco contained in his poems merited for their author a place in a lunatic asylum, rather than on a funeral pile. He was, however, burnt alive at Bologna in 1327. He believed in the influence of evil spirits, who, under certain constellations, had power over the affairs of men; that our Saviour, Jesus Christ, was born under a certain constellation which obliged Him to poverty; whereas Antichrist would come into the world under a certain planet which would make him enormously wealthy. He continued to proclaim these amazing delusions at Bologna, and was condemned by the Inquisition. The poet escaped punishment by submission and repentance. But two years later he announced to the Duke of Calabria, who asked him to cast the horoscope of his wife and daughter, that they would betake themselves to an infamous course of life. This prophecy was too much for the Duke. Cecco was again summoned to appear before the Inquisitors, who condemned him to the stake. At his execution a large crowd assembled to see whether his familiar genii would arrest the progress of the flames. The poet's real name was François de Stabili, Cecco being a diminutive form of Francesco. There are many editions of his work. The "lunatic" and the "poet" were certainly in his case not far removed.
A very different man was the illustrious author and historian of Scotland, George Buchanan, who was born in 1506. After studying in Paris, he returned to Scotland, and became tutor of the Earl of Murray, the natural son of James V. The Franciscan monks were not very popular at this period, and at the suggestion of the King Buchanan wrote a satirical poem entitled Silva Franciscanorum, in which he censured the degenerate followers of St. Francis, and harassed them in many ways. This poem so enraged the monks that they seized him and imprisoned him in one of their monasteries. One night, while his guards slept, he contrived to escape by a window, and underwent great perils. He published two other severe satirical poems on the Franciscans, entitled Fratres Fraterrimi and Franciscanus. It is scarcely necessary to follow his fortunes further, as Buchanan's history is well known. After teaching at Paris, Bordeaux, and at Coimbre in Portugal, he returned to Scotland, and was entrusted by Mary, Queen of Scots, with the education of her son. Buchanan then embraced Protestantism, opposed the Queen in the troubles which followed, and received from Parliament the charge of the future Solomon of the North, James VI. of Scotland and I. of England. He devoted his later life to historical studies, and produced his famous History of Scotland in twelve books, De Maria Regina ejusque conspiratione, in which he attacked the reputation of the Queen, and De jure regni apud Scotos, a book remarkable for the liberalism of the ideas which were therein expressed. His royal pupil did not treat Buchanan's History with due respect; he caused it to be proclaimed at the Merkat Cross, and ordered every one to bring his copy "to be perused and purged of the offensive and extraordinary matters." In the reign of Charles II. the University of Oxford ordered Buchanan's De jure regni, together with certain other works, to be publicly burnt on account of certain obnoxious propositions deducible from them; such as "Wicked kings and tyrants ought to be put to death." He published a paraphrase of the Psalms of David in verse, which has been much praised. The Jesuits were not very friendly critics of our author, for they asserted that Buchanan showed in his life little of the piety of David, and stated that during thirty years he did not deliver a single sermon, even on Sundays. "But who is ignorant," observes M. Klotz, "of the lust of these men for calumny?"