The life of Poggio Bracciolini

by William Shepherd

The heat of altercation between Poggio and Valla was inflamed by the interference of Niccolo Perotti, a pupil of the latter, who attacked Poggio with great virulence. Poggio was not tardy in replying to this new antagonist. If we may judge of the nature of his invective against Perotti, by a short extract from it, which occurs in Bandini’s catalogue of the manuscripts of the Laurentian library, it was not at all inferior in acrimony to his other compositions of a similar nature.[438] A friendly and sensible letter of admonition, which Francesco Filelfo addressed to the belligerent parties, exhorting them to consult for their own dignity, by ceasing to persecute each other with obloquy, is a memorable instance how much easier it is to give wholesome advice than to set a good example.[439]

The foregoing traits of the history of literature prove, that we must receive with some grains of allowance the doctrine of the amiable Ovid, when he asserts that,

—“Ingenuas didicisse fideliter artes

Emollit mores nec sinit esse feros.”

It is indeed a most lamentable truth, that few quarrels are more violent or implacable than those which are excited by the jealousy of literary rivalship, and that the bitterest vituperative language on record occurs in the controversial writings of distinguished scholars. Several causes concur in producing this unhappy effect. It is of the very essence of extraordinary talents to advance to extremes. In men whose ardent minds glow with the temperature of genius, whether the flame be kindled by the scintillation of love or of enmity, it burns with impetuous fury. The existence of many scholars, and the happiness of the great majority of the cultivators of literature, depend upon the estimation in which they are held by the public. Any assertion or insinuation, therefore, derogatory to their talents or acquirements, they consider as a dangerous infringement upon their dearest interests, which the strong principle of self-preservation urges them to resent. The objects upon which we employ a considerable portion of our time and labour acquire in our estimation an undue degree of importance. Hence it happens, that too many scholars, imagining that all valuable knowledge centers in some single subject of study to which they have exclusively devoted their attention, indulge the spirit of pride, and arrogantly claim from the public a degree of deference, which is by no means due to the most successful cultivator of any single department of science or of literature. And in the literary, as well as in the commercial world, undue demands are resentfully resisted; and amongst scholars, as amongst men of the world, pride produces discord. Learned men are also too frequently surrounded by officious friends, whose ignorant enthusiasm of attachment betrays them into a kind of idolatry, which is productive of the most mischievous consequences to its object. They who are accustomed to meet with a blind and ready acquiescence in their opinions, in the obsequious circle of their partizans, become impatient of contradiction, and give way to the impulse of anger, when any one presumes to put their dogmas to the test of unreserved examination. The flame of resentment is fanned by the foolish partiality by which it was originally kindled; and the noblest energies of some mighty mind are perverted to the maintenance of strife, and the infliction of pain. The operation of these causes produces many striking proofs, that learning and wisdom are by no means identical, and that the interpreter of the sublimest morals may become the miserable victim of the meanest passions which rankle in the human breast.

In the inaugural oration which Poggio addressed to Nicolas V. he intimated, that it was his earnest desire to dedicate his declining years to literary pursuits. This was not a mere profession. Availing himself of the considerate kindness of the heads of the Florentine republic, who, in consideration of the respect due to his advanced age and to his literary acquirements, excused him from any other task than a general superintendence of the business of his office, he continued to prosecute his studies with his accustomed ardour.[440] The first fruits of his lucubrations after his final settlement in the Tuscan capital appeared in a dialogue, De Miseriâ humanæ conditionis, or, on the wretchedness incident to humanity, which he dedicated to Sigismundo Malatesta, Lord of Rimini, and commander in chief of the Florentine forces. In this dialogue, Poggio proposed to relate the substance of a conversation which took place between the accomplished Matteo Palmerio,[441] Cosmo de’ Medici, and himself, in consequence of the serious reflections which occurred to some of Cosmo’s guests, on the intelligence of the capture of Constantinople by the Turks. Almost every species of distress which awaits the sons of men passes in review in the course of this work. Here the dark side of human life is industriously displayed, and the serious lessons of humility and self-discipline are inculcated in a feeling and forcible manner. But even in this grave disquisition, Poggio could not refrain from exercising his wonted severity upon the ascetics and cœnobites, who had so often smarted under the merciless lashes of his satire.[442]

This dialogue contains a record of the miserable end of Angelotto, cardinal of St. Mark. This avaricious ecclesiastic was murdered by one of his own domestics, who was tempted to perpetrate this execrable deed by the hope of plundering his master’s hoarded treasures. When the assassin imagined that he had accomplished his purpose, he left the chamber, where the cardinal lay weltering in his blood, and called aloud for assistance. The relations and servants of Angelotto immediately crowded into the apartment accompanied by the murderer, who, affecting to be overwhelmed with grief, took his station at the window. He was, however, not a little startled on observing, that in his trepidation he had not completely effected his wicked intentions. The cardinal still breathed, and, though unable to speak, he pointed to the assassin. The villain endeavoured to divert the attention of the bye-standers from the true meaning of this sign, by exclaiming, “See! he intimates that the murderer came into the house through this window.” This ingenious interpretation of his dying master’s gestures did not, however, avert from him the punishment due to his crime. He was arrested and tried, and after having made a full confession of his guilt, he expiated his offence by the forfeit of his life.[443]

Soon after the publication of his dialogue De Miseriâ humanæ conditionis, Poggio transmitted to Cosmo de’ Medici a version of Lucian’s Ass, on which he had bestowed a few of his days of leisure. By the circulation of this version he wished to establish a point of literary history, which seems to have been till then unknown, namely, that Apuleius was indebted to Lucian for the stamina of his Asinus Aureus. It is a sufficient proof of the merit of Poggio’s translation of Lucian’s romance, that Bourdaloue has adopted it in his edition of the works of that entertaining author.