" "Those free-thinkers," Petrarch tells
us, "had a great contempt for Christ and his Apostles, as well as for
all those who did not bow the knee to the Stagirite.
us, "had a great contempt for Christ and his Apostles, as well as for
all those who did not bow the knee to the Stagirite.
Petrarch
His
unhoped-for return caused as much surprise as joy in that city, where he
was received by its lords and citizens with as much joy as if he had
come back from the other world. To re-establish his health, he went to a
village called Arqua, situated on the slope of a hill famous for the
salubrity of its air, the goodness of its wines, and the beauty of its
vineyards. An everlasting spring reigns there, and the place commands a
view of pleasingly-scattered villas. Petrarch built himself a house on
the high ground of the village, and he added to the vines of the country
a great number of other fruit-trees.
He had scarcely fixed himself at Arqua, when he put his last hand to a
work which he had begun in the year 1367. To explain the subject of this
work, and the circumstances which gave rise to it, I think it necessary
to state what was the real cause of our poet's disgust at Venice. He
appeared there, no doubt, to lead an agreeable life among many friends,
whose society was delightful to him. But there reigned in this city what
Petrarch thought licentiousness in conversation. The most ignorant
persons were in the habit of undervaluing the finest geniuses. It fills
one with regret to find Petrarch impatient of a liberty of speech,
which, whatever its abuses may be, cannot be suppressed, without
crushing the liberty of human thought. At Venice, moreover, the
philosophy of Aristotle was much in vogue, if doctrines could be called
Aristotelian, which had been disfigured by commentators, and still worse
garbled by Averroes. The disciples of Averroes at Venice insisted on the
world having been co-eternal with God, and made a joke of Moses and his
book of Genesis. "Would the eternal architect," they said, "remain from
all eternity doing nothing? Certainly not! The world's youthful
appearance is owing to its revolutions, and the changes it has undergone
by deluges and conflagrations.
" "Those free-thinkers," Petrarch tells
us, "had a great contempt for Christ and his Apostles, as well as for
all those who did not bow the knee to the Stagirite. " They called the
doctrines of Christianity fables, and hell and heaven the tales of
asses. Finally, they believed that Providence takes no care of anything
under the region of the moon. Four young Venetians of this sect had
attached themselves to Petrarch, who endured their society, but opposed
their opinions. His opposition offended them, and they resolved to
humble him in the public estimation. They constituted themselves a
tribunal to try his merits: they appointed an advocate to plead for him,
and they concluded by determining that he was a good man, but
illiterate!
This affair made a great stir at Venice. Petrarch seems at first to have
smiled with sensible contempt at so impertinent a farce; but will it be
believed that his friends, and among them Donato and Boccaccio, advised
and persuaded him to treat it seriously, and to write a book about it?
Petrarch accordingly put his pen to the subject. He wrote a treatise,
which he entitled "De sui ipsius et aliorum Ignorantia--" (On his own
Ignorance, and on that of others).
Petrarch had himself formed the design of confuting the doctrines of
Averroes; but he engaged Ludovico Marsili, an Augustine monk of
Florence, to perform the task. This monk, in Petrarch's opinion,
possessed great natural powers, and our poet exhorts him to write
against that rabid animal (Averroes) who barks with so much fury against
Christ and his Apostles. Unfortunately, the rabid animals who write
against the truths we are most willing to believe are difficult to be
killed.
The good air of the Euganean mountains failed to re-establish the health
of Petrarch. He continued ill during the summer of 1370. John di Dondi,
his physician, or rather his friend, for he would have no physician,
would not quit Padua without going to see him.
unhoped-for return caused as much surprise as joy in that city, where he
was received by its lords and citizens with as much joy as if he had
come back from the other world. To re-establish his health, he went to a
village called Arqua, situated on the slope of a hill famous for the
salubrity of its air, the goodness of its wines, and the beauty of its
vineyards. An everlasting spring reigns there, and the place commands a
view of pleasingly-scattered villas. Petrarch built himself a house on
the high ground of the village, and he added to the vines of the country
a great number of other fruit-trees.
He had scarcely fixed himself at Arqua, when he put his last hand to a
work which he had begun in the year 1367. To explain the subject of this
work, and the circumstances which gave rise to it, I think it necessary
to state what was the real cause of our poet's disgust at Venice. He
appeared there, no doubt, to lead an agreeable life among many friends,
whose society was delightful to him. But there reigned in this city what
Petrarch thought licentiousness in conversation. The most ignorant
persons were in the habit of undervaluing the finest geniuses. It fills
one with regret to find Petrarch impatient of a liberty of speech,
which, whatever its abuses may be, cannot be suppressed, without
crushing the liberty of human thought. At Venice, moreover, the
philosophy of Aristotle was much in vogue, if doctrines could be called
Aristotelian, which had been disfigured by commentators, and still worse
garbled by Averroes. The disciples of Averroes at Venice insisted on the
world having been co-eternal with God, and made a joke of Moses and his
book of Genesis. "Would the eternal architect," they said, "remain from
all eternity doing nothing? Certainly not! The world's youthful
appearance is owing to its revolutions, and the changes it has undergone
by deluges and conflagrations.
" "Those free-thinkers," Petrarch tells
us, "had a great contempt for Christ and his Apostles, as well as for
all those who did not bow the knee to the Stagirite. " They called the
doctrines of Christianity fables, and hell and heaven the tales of
asses. Finally, they believed that Providence takes no care of anything
under the region of the moon. Four young Venetians of this sect had
attached themselves to Petrarch, who endured their society, but opposed
their opinions. His opposition offended them, and they resolved to
humble him in the public estimation. They constituted themselves a
tribunal to try his merits: they appointed an advocate to plead for him,
and they concluded by determining that he was a good man, but
illiterate!
This affair made a great stir at Venice. Petrarch seems at first to have
smiled with sensible contempt at so impertinent a farce; but will it be
believed that his friends, and among them Donato and Boccaccio, advised
and persuaded him to treat it seriously, and to write a book about it?
Petrarch accordingly put his pen to the subject. He wrote a treatise,
which he entitled "De sui ipsius et aliorum Ignorantia--" (On his own
Ignorance, and on that of others).
Petrarch had himself formed the design of confuting the doctrines of
Averroes; but he engaged Ludovico Marsili, an Augustine monk of
Florence, to perform the task. This monk, in Petrarch's opinion,
possessed great natural powers, and our poet exhorts him to write
against that rabid animal (Averroes) who barks with so much fury against
Christ and his Apostles. Unfortunately, the rabid animals who write
against the truths we are most willing to believe are difficult to be
killed.
The good air of the Euganean mountains failed to re-establish the health
of Petrarch. He continued ill during the summer of 1370. John di Dondi,
his physician, or rather his friend, for he would have no physician,
would not quit Padua without going to see him.
