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Francesco Petrarca, usually refered to as Petrarch (1304-1374), is generally regarded, along with Dante and Boccaccio, as the father of humanism in Western Europe. He was responsible for bringing to light many of the works of the classic poets, historians and orators of ancient Rome. He was also an outstanding poet in his own right. The following excerpts are from his correspondence with various figures, including a fictional letter to the Roman orator, jurist and philosopher Cicero.

Chronologies

West Europe: Humanism

 

I. Francesco Petrarca to Posterity

Greetings. It is possible that some word of me may have come to you, though even this is doubtful, since an insignificant and obscure name will scarcely penetrate far in either time or space. If, however, you should have heard of me, you may desire to know what manner of man I was, or what was the outcome of my labours, especially those of which some description or, at any rate, the bare titles may have reached you.

To begin with myself, then, the utterances of men concerning me will differ widely, since in passing judgment almost everyone is influenced not so much by truth as by preference, and good and evil report alike know no bounds. I was, in truth, a poor mortal like yourself, neither very exalted in my origin, nor, on the other hand, of the most humble birth, but belonging, as Augustus Caesar says of himself, to an ancient family. As to my disposition, I was not naturally perverse or wanting in modesty, however the contagion of evil associations may have corrupted me. My youth was gone before I realized it; I was carried away by the strength of manhood; but a riper age brought me to my senses and taught me by experience the truth I had long before read in books, that youth and pleasure are vanity–nay, that the Author of all ages and times permits us miserable mortals, puffed up with emptiness, thus to wander about, until finally, coming to a tardy consciousness of our sins, we shall learn to know our-selves. In my prime I was blessed with a quick and active body, although not exceptionally strong; and while I do not lay claim to remarkable personal beauty, I was comely enough in my best days. I was possessed of a clear complexion, between light and dark, lively eyes, and for long years a keen vision, which however deserted me, contrary to my hopes, after I reached my sixtieth birthday, and forced me, to my great annoyance, to resort to glasses. Although I had previously enjoyed perfect health, old age brought with it the usual array of discomforts.

My parents were honourable folk, Florentine in their origin, of medium fortune, or, I may as well admit it, in a condition verging upon poverty. They had been expelled from their native city, and consequently I was born in exile. I have always possessed an extreme contempt for wealth; not that riches are not desirable in themselves, but because I hate the anxiety and care which are invariably associated with them. I certainly do not long to be able to give gorgeous banquets. So-called convivia, which are but vulgar bouts, sinning against sobriety and good manners, have always been repugnant to me. I have ever felt that it was irksome and profitless to invite others to such affairs, and not less so to be bidden to them myself. On the other hand, the pleasure of dining with one's friends is so great that nothing has ever given me more delight than their unexpected arrival, nor have I ever willingly sat down to table without a companion. Nothing displeases me more than display, for not only is it bad in itself, and opposed to humility, but it is troublesome and distracting.

I have taken pride in others, never in myself, and however insignificant I may have been, I have always been still less important in my own judgment. My anger has very often injured myself, but never others. I have always been most desirous of honourable friendships, and have faithfully cherished them. I make this boast without fear, since I am confident that I speak truly. While I am very prone to take offence, I am equally quick to forget injuries, and have a memory tenacious of benefits. In my familiar associations with kings and princes, and in my friendship with noble personages, my good fortune has been such as to excite envy. But it is the cruel fate of those who are growing old that they can commonly only weep for friends who have passed away. The greatest kings of this age have loved and courted me. They may know why; I certainly do not. With some of them I was on such terms that they seemed in a certain sense my guests rather than I theirs; their lofty position in no way embarrassing me, but, on the contrary, bringing with it many advantages. I fled, however, from many of those to whom I was greatly attached; and such was my innate longing for liberty, that I studiously avoided those whose very name seemed incompatible with the freedom that I loved.

I possessed a well-balanced rather than a keen intellect, one prone to all kinds of good and wholesome study, but especially inclined to moral philosophy and the art of poetry. The latter, indeed, I neglected as time went on, and took delight in sacred literature. Finding in that a hidden sweetness which I had once esteemed but lightly, I came to regard the works of the poets as only amenities. Among the many subjects which interested me, I dwelt especially upon antiquity, for our own age has always repelled me, so that, had it not been for the love of those dear to me, I should have preferred to have been born in any other period than our own. In order to forget my own times, I have constantly striven to place myself in spirit in other ages, and consequently I delighted in history; not that the conflicting statements did not offend me, but when in doubt I accepted what appeared to me most probable, or yielded to the authority of the writer.

My style, as many claimed, was clear and forcible; but to me it seemed weak and obscure. In ordinary conversation with friends, or with those about me, I never gave any thought to my language, and I have always wondered that Augustus Caesar should have taken such pains in this respect. When, however, the subject itself, or the place or listener, seemed to demand it, I gave some attention to style, with what success I cannot pretend to say; let them judge in whose presence I spoke. If only I have lived well, it matters little to me how I talked. Mere elegance of language can produce at best but an empty renown.

II. To Boccaccio

To be sure, the Latin, in both prose and poetry, is undoubtedly the nobler language, but for that very reason it has been so thoroughly developed by earlier writers that neither we nor anyone else may expect to add very much to it. The vernacular, on the other hand, has but recently been discovered, and, though it has been ravaged by many, it still remains uncultivated, in spite of a few earnest labourers, and still shows itself capable of much improvement and enrichment. Stimulated by this thought, and by the enterprise of youth, I began an extensive work in that language. I laid the foundations of the structure, and got together my lime and stones and wood. And then I began to consider a little more care-fully the times in which we live, the fact that our age is the mother of pride and indolence, and that the ability of the vainglorious fellows who would be my judges, and their peculiar grace of delivery is such that they can hardly be said to recite the writings of others, but rather to mangle them. Hearing their performances again and again, and turning the matter over in my mind, I concluded at length that I was building upon unstable earth and shifting sand, and should simply waste my labours and see the work of my hands levelled by the common herd. Like one who finds a great serpent across his track, I stopped and changed my route–for a higher and more direct one, I hope. Although the short things I once wrote in the vulgar tongue are, as I have said, so scattered that they now belong to the public rather than to me, I shall take precautions against having my more important works torn to pieces in the same way.

And yet why should I find fault with the unenlightenment of the common people, when those who call themselves learned afford so much more just and serious a ground for complaint? Besides many other ridiculous peculiarities, these people add to their gross ignorance and exaggerated and most disgusting pride. It is this that leads them to carp at the reputation of those whose most trivial sayings they were once proud to comprehend, in even the most fragmentary fashion. O inglorious age! that scorns antiquity, its mother, to whom it owes every noble art, that dares to declare itself not only equal but superior to the glorious past. I say nothing of the vulgar, the dregs of mankind, whose sayings and opinions may raise a laugh but hardly merit serious censure. I will say nothing of the military class and the leaders in war, who do not blush to assert that their time has beheld the culmination and perfection of military art, when there is no doubt that this art has degenerated and is utterly going to ruin in their hands. They have neither skill nor intelligence, but rely entirely upon indolence and chance. They go to war decked out as if for a wedding, bent on meat and drink and the gratification of their lust. They think much more of flight than they do of victory. Their skill lies not in striking the adversary, but in holding out the hand of submission; not in terrifying the enemy, but in pleasing the eyes of their mistresses. But even these false notions may be excused in view of the utter ignorance and want of instruction on the part of those who hold them.

Such are the times, my friend, upon which we have fallen; such is the period in which we live and are growing old. Such are the critics of today, as I so often have occasion to lament and complain–men who are innocent of knowledge or virtue, and yet harbour the most exalted opinion of themselves. Not content with losing the words of the ancients, they must attack their genius and their ashes. They rejoice in their ignorance, as if what they did not know were not worth knowing.

III. To Marcus Tullius Cicero

Your letters I sought for long and diligently; and finally, where I least expected it, I found them. At once I read them, over and over, with the utmost eagerness. And as I read I seemed to hear your bodily voice, O Marcus Tullius, saying many things, uttering many lamentations, ranging through many phases of thought and feeling. I long had known how excellent a guide you have proved for others; at last I was to learn what sort of guidance you gave yourself.

Now it is your turn to be the listener. Hearken, wherever you are, to the words of advice, or rather of sorrow and regret, that fall, not unaccompanied by tears, from the lips of one of your successors, who loves you faithfully and cherishes your name. O spirit ever restless and perturbed!

In old age–I am but using your own words–self-involved in calamities and ruin! What good could you think would come from your incessant wrangling, from all this wasteful strife and enmity? Where were the peace and quiet that befitted your years, your profession, your station in life? What will-o'-the-wisp tempted you away, with a delusive hope of glory; involved you, in your declining years, in the wars of younger men; and, after exposing you to every form of misfortune, hurled you down to a death that was unseemly for a philosopher to die? Alas! the wise counsel that you gave your brother and the salutary advice of your great masters, you forgot. You were like a traveller in the night, whose torch lights up for others the path where he himself has miserably fallen.

Of Dionysius I forbear to speak of your brother and nephew, too, of Dolabella even, if you like. At one moment you praise them all to the skies, at the next fall upon them with sudden maledictions. This, however, could perhaps be pardoned. I will pass by Julius Caesar, too, whose well-approved clemency was a harbour of refuge for the very men who were warring against him. Great Pompey, likewise, I refrain from mentioning. His affection for you was such that you could do with him what you would. But what insanity led you to hurl yourself upon Antony? Love of the republic, you would probably say. But the republic had fallen before this into irretrievable ruin, as you had yourself admitted. Still, it is possible that a lofty sense of duty, and love of liberty, constrained you to do as you did, hopeless though the effort was. That we can easily believe of so great a man. But why, then, were you so friendly with Augustus? What answer can you give to Brutus? If you accept Octavius, said he, we must conclude that you are not so anxious to be rid of all tyrants as to find a tyrant who will be well-disposed toward yourself. Now, unhappy man, you were to take the last false step, the last and most deplorable. You began to speak ill of the very friend whom you had so lauded, although he was not doing any ill to you, but merely refusing to prevent.



From: Petrarch, Letters, Translated by James Harvey Robinson and Henry Winchester Rolfe (New York; G. P. Putnam's Sons, 1909), pp. 59-65, 207-209, 213 and 239-251. Reprinted in Mark A. Kishlansky, ed., Sources of World History, Vol. I (New York; Harper Collins, 1995) pp. 235-240.

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