Essays Literary, Critical and Historical

by Thomas O'Hagan

It is true that the great masterpieces of Greek literature, such as the works of Homer, Hesiod and Pindar, the great tragedies, and the Latin writers, Horace and Tacitus, were not as yet well represented in the Papal Library at Avignon, but it is equally true that on the eve of the great schism the Popes had collected together an important number of manuscripts in which Latin literature was well represented, so that in the number and quality of the volumes the Apostolic Library was second only to the ancient libraries of the Sorbonne and Canterbury.

In several of his letters the poet Petrarch has shown himself very severe towards the Popes of the fourteenth century, who, in his eyes, were guilty of the double crime of being French and of having left Italy. Meanwhile the very literary reputation and glory which Petrarch loved so much were due in no small measure to the protection accorded him by the Popes of Avignon. Was it not, too, at the Papal Court of Avignon that Petrarch’s father, an exile from Florence, had sought an asylum, and in the sunshine of whose favor the poet himself had grown in peace and security?

Nor should it be forgotten that it was from the Papal Curia of Avignon that the order first went out to search for the Latin manuscripts which were of so great service in the study of the ancient literature and language of Rome. The work of copying also went on, so that a manuscript copy of nearly every valuable Latin work was soon to be found in the Pontifical Library.

In collecting thus the scattered literary remains of antiquity the Popes gave proof of an enlightened taste for letters, while at the same time they favored the movement born of humanism. As in our own day, the Apostolic Library was thrown open to scholars, and the poet Petrarch, in several passages of his familiar letters, testifies to the fact that he himself had full access to the books and manuscripts of the Pontifical Library at Avignon.

Again, the missionary work carried on in Africa and Asia during the residence of the Popes at Avignon did much to bring in contact the mind of the Orient and the Occident. Towards the close of the thirteenth century, before the Papacy had yet removed to Avignon, the Franciscan Jean de Montecorvino had established flourishing Christian missions in China, and in 1306 Pope Clement V. erected for him the see of Pekin. Numerous missions were also established in the Barbary States, in Northern Africa, as well as in Tunis.

If, then, the discovery of new worlds, the fall of Constantinople and the invention of printing were factors in the development of the Italian Renaissance, assuredly the mission work of the Papal Court of Avignon in its propagation of the gospel in distant countries contributed indirectly but incontestably to this great awakening of the human mind. Indeed, “humanism” may be said to have had birth at Avignon within the Pontifical Court, with him who has been justly designated “the first of Humanists”—the poet Petrarch.

As to the study of Greek in Italy, long before the dispersion of Greek scholars consequent on the fall of Constantinople in 1453, long, too, before the appointment of Manuel Chrysoloras to the chair of Greek at the Florence University in 1396, the monk Barlaam, a Greek scholar of great repute, a Calabrian by birth, who had passed his youth at Salonica and at Constantinople, where he became, thanks to his literary and scientific culture, a favorite of the Emperor Andronicus, was sent by the latter to propose to Benedict XII. a reunion of the Greek and Latin Churches.

On his return from Rome in 1342, where he had received the laurel crown of poetry, Petrarch found Barlaam at Avignon and requested from him lessons in Greek. Another instructor of the poet Petrarch in Greek was Nicolas Sigeros, also a Byzantine envoy to the Court of Avignon. When the latter had terminated his negotiations with Clement VI. and had to return to Constantinople, Petrarch made him promise that he would search for manuscripts of Cicero which might be hidden in the libraries of the Bosphorus. Sigeros, however, found none, but to show his good-will he sent to his friend of Avignon a copy of the poems of Homer.

It was Petrarch’s different visits to Rome that inspired in him a love for antiquity. His first visit to the Eternal City was on the invitation of his friend, the Bishop of Lombez, in 1337, and it is from this year that his Roman patriotism dates, which henceforth inspires all his works and in particular his Latin poem, “Africa,” and which, too, made him the enthusiastic friend of Rienzi.

A study of the life of Petrarch reveals the fact that it was the good offices of the Papal Court of Avignon which placed him in touch with the eminent Greek and Latin scholars of the day and made it possible for him, in the seclusion of Vaucluse, to pursue his studies of the great masters of Greek poetry and philosophy.