Italian Renaissance - Italy - Florence, great market of fame...
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History: The Civilization of the Renaissance in Italy by Jacob Burckhardt

Index | pg. 52 |Previous Page - Next Page

Florence, great market of fame ...

Florence, the great market of fame, was in this point, as we have said, in advance of other cities. 'Sharp eyes and bad tongues' is the description given of the inhabitants. An easygoing contempt of everything and everybody was probably the prevailing tone of society. Machiavelli, in the remarkable prologue to his 'Mandragola,' refers rightly or wrongly the visible decline of moral force to the general habit of evil-speaking, and threatens his detractors with the news that he can say sharp things as well as they. Next to Florence comes the Papal court, which had long been a rendezvous of the bitterest and wittiest tongues. Poggio's 'Facetiae' are dated from the Chamber of Lies _(bugiale) _of the apostolic notaries; and when we remember the number of disappointed place-hunters, of hopeless competitors and enemies of the favorites, of idle, profligate prelates there assembled, it is intelligible how Rome became the home of the savage pasquinade as well as of more philosophical satire. If we add to this the widespread hatred borne to the priests, and the well-known instinct of the mob to lay any horror to the charge of the great, there results an untold mass of infamy. Those who were able, protected themselves best by contempt both of the false and true accusations, and by brilliant and joyous display. More sensitive natures sank into utter despair when they found themselves deeply involved in guilt, and still more deeply in slander. In course of time calumny became universal, and the strictest virtue was most certain of all to challenge the attacks of malice. Of the great pulpit orator, Fra Egidio of Viterbo, whom Leo made a cardinal on account of his merits, and who showed himself a man of the people and a brave monk in the calamity of 1527, Giovio gives us to understand that he preserved his ascetic pallor by the smoke of wet straw and other means of the same kind. Giovio is a genuine Curial in these matters. He generally begins by telling his story, then adds that he does not believe it, and then hints at the end that perhaps after all there may be something in it. But the true scapegoat of Roman scorn was the pious and moral Adrian VI. A general agreement seemed to be made to take him only on the comic side. He fell out from the first with the formidable Francesco Berni, threatening to have thrown into the Tiber not, as people said, the statue of Pasquino, but the writers of the satires themselves. The vengeance for this was the famous 'Capitolo' against Pope Adriano, inspired not exactly by hatred, but by contempt for the comical Dutch barbarian; the more savage menaces were reserved for the cardinals who had elected him. The plague, which then was prevalent in Rome, was ascribed to him; Berni and others sketch the environment of the Pope with the same sparkling untruthfulness with which the modern _feuilletoniste _turns black into white, and everything into anything. The biography which Paolo Giovio was commissioned to write by the cardinal of Tortosa, and which was to have been a eulogy, is for anyone who can read between the lines an unexampled piece of satire. It sounds ridiculous at least for the Italians of that time--to hear how Adrian applied to the Chapter of Saragossa for the jawbone of St. Lambert; how the devout Spaniards decked him out till he looked 'like a right well- dressed Pope'; how he came in a confused and tasteless procession from Ostia to Rome, took counsel about burning or drowning Pasquino, would suddenly break off the most important business when dinner was announced; and lastly, at the end of an unhappy reign, how be died of drinking too much beer--whereupon the house of his physician was hung with garlands by midnight revellers, and adorned with the inscription, 'Liberatori Patriae S.P.Q.R.' It is true that Giovio had lost his money in the general confiscation of public funds, and had only received a benefice by way of compensation because he was 'no poet,' that is to say, no pagan. But it was decreed that Adrian should be the last great victim. After the disaster which befell Rome in 1527, slander visibly declined along with the unrestrained wickedness of private life.



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