History of Human Society Part 28

[2] See Chapter XXIX.

{364}

CHAPTER XXIII

HUMANISM AND THE REVIVAL OF LEARNING

Perhaps the most important branch of the revival of learning is that which is called humanism, or the revival of the study of the masterpieces of Greek and Latin literature. The promoters of this movement are called humanists, because they held that the study of the cla.s.sics, or _litterae humaniores_, is the best humanizing agent. It has already been shown how scholasticism developed as one of the important phases of the renaissance, and how, close upon its track, the universities rose as powerful aids to the revival of learning, and that the cathedral and monastic schools were the traditional forerunners of the great universities.

Primarily, then, were taught in the universities scholastic philosophy, theology, the Roman and the canon law, with slight attention to Greek and Hebrew, the real value of the treasures of antiquity being unknown to the Western world. The Arabic or Saracen schools of Spain had taken high rank in learning, and through their efforts the scientific works of Aristotle were presented to the mediaeval world. There were many men of importance, such as Roger Bacon, Albertus Magnus, who were leaders in universities and who lent their influence to the development of learning in Europe. The translation of the scientific works of Aristotle into Latin at the beginning of the thirteenth century by Thomas Aquinas had its influence. But, after all, scholasticism had settled down to speculative ideas within the universities and without, and little attention was paid to the old cla.s.sical authors.

_The Discovery of Ma.n.u.scripts_.--The real return to the study of Greek literature and art finally came through the fortunate discoveries of ancient sculpture and ancient ma.n.u.scripts on the occasion of the turning of the mind of Europe {365} toward the Eastern learning. The fall of the Eastern Empire accelerated the transfer of learning and culture to the West. The discovery and use of old ma.n.u.scripts brought a survival of cla.s.sical literature and of the learning of antiquity.

The bringing of this literature to light gave food for thought and means of study, and turned the mind from its weary round of speculative philosophy to a large body of literature containing the views of the ancients respecting the progress and development of man. As has been heretofore shown, the Greeks, seeking to explain things by the human reason, although not advanced far in experimental science, had accomplished much by way of logical thought based upon actual facts.

They had turned from credulity to inquiry.

_Who Were the Humanists?_--Dante was not a humanist, but he may be said to have been the forerunner of the Italian humanists, for he furnished inspiration to Petrarch, the so-called founder of humanism. His magnificent creation of _The Divine Comedy_, his service in the foundation of the Italian language, and his presentation of the religious influence of the church in a liberal manner made him a great factor in the humanizing of Europe. Dante was neither modern nor ancient. He stood at the parting of the ways controlling the learning of the past and looking toward the open door of the future, and directed thought everywhere to the Latin. His masterpiece was well received through all Italy, and gave an impulse to learning in many ways.

Petrarch was the natural successor of Dante. The latter immortalized the past; the former invoked the spirit of the future. He showed great enthusiasm in the discovery of old ma.n.u.scripts, and brought into power more fully the Latin language. He also attempted to introduce Greek into the Western world, but in this he was only partially successful.

But in his wide search for ma.n.u.scripts, monasteries and cathedrals were ransacked and the literary treasures which the monks had copied and preserved through centuries, the products of the cla.s.sical writers of the early times, were brought to {366} light. Petrarch was an enthusiast, even a sentimentalist. But he was bold in his expression of the full and free play of the intellect, in his denunciation of formalism and slavery to tradition. The whole outcome of his life, too, was a tendency toward moral and aesthetic aggrandizement.

Inconsistent in many things, his life may be summed up as a bold remonstrance against the binding influences of tradition and an enthusiasm for something new.

"We are, therefore," says Symonds,[1] "justified in hailing Petrarch as the Columbus of a new spiritual hemisphere, the discoverer of modern culture. That he knew no Greek, that his Latin verse was lifeless and his prose style far from pure, that his contributions to history and ethics have been superseded, and that his epistles are now read only by antiquaries, cannot impair his claim to this t.i.tle. From him the inspiration needed to quicken curiosity and stimulate zeal for knowledge proceeded. But for his intervention in the fourteenth century it is possible that the revival of learning, and all that it implies, might have been delayed until too late."

His influence was especially felt by those who followed him, and his enthusiasm made him a successful promoter of the new learning.

But it remained for Boccaccio, who was of a more practical turn of mind than Petrarch, to systematize the cla.s.sical knowledge of antiquity. If Petrarch was an enthusiastic collector, Boccaccio was a practical worker. With the aid of Petrarch, he was the first to introduce a professor of Greek language and literature into Italy, and through this influence he secured a partial translation of Homer. Boccaccio began at an early age to read the cla.s.sical authors and to repent the years he had spent in the study of law and in commercial pursuits. It was Petrarch's example, more than anything else, which caused Boccaccio to turn his attention to literature. By persistence and vigor in study, he was enabled to accomplish much by his own hand in the translation of the authors, and in middle life {367} he began a persistent and successful study of Greek. His contributions to learning were great, and his turn toward naturalism was of immense value in the foundation of modern literature. He infused a new spirit in the common literature of the times. He turned away from asceticism, and frankly and openly sought to justify the pleasures of life. Although his teaching may not be of the most wholesome kind, it was far-reaching in its influence in turning the mind toward the importance and desirability of the things of this life. Stories of "beautiful gardens and sunny skies, fair women and luxurious lovers" may not have been the most healthful diet for universal consumption; they introduced a new element into the literature of the period and turned the thoughts of men from the speculative to the natural.

A long line of Italian writers followed these three great master spirits and continued to develop the desire for cla.s.sical literature.

For such power and force did these men have that they turned the whole tide of thought toward the masterpieces of the Greeks and Romans.

_Relation of Humanism to Language and Literature_.--When the zeal for the cla.s.sical learning declined somewhat, there sprang up in Italy a group of Italian poets who were the founders of an Italian literature.

They received their impulse from the cla.s.sical learning, and, turning their attention to the affairs which surrounded them, developed a new literature. The inspiration which humanism had given to scholars of the fifteenth and sixteenth centuries had a tendency to develop a literary spirit among all cla.s.ses of students. The products of the Italian literature, however, brought out through the inspiration of humanistic studies, were not great masterpieces. While the number and variety were considerable, the quality was inferior when the intellectual power of the times is considered. The great force of Italian intellect had been directed toward cla.s.sical ma.n.u.scripts, and hence failed to develop a literature that had real originality.

Perhaps among the few great Italian writers of these times {368} may be mentioned Guicciardini and Machiavelli. The former wrote a history of Italy, and the latter is rendered immortal by his _Prince_.

Guicciardini was a native of Florence, who had an important position in the service of Leo X. As professor of jurisprudence, amba.s.sador to Spain, and subsequently minister of Leo X, governor of Modena, lieutenant-general of the pope in the campaign against the French, president of the Romagna and governor of Bologna, he had abundant opportunity for the study of the political conditions of Italy. He is memorable for his admirable history of Italy, as a talented Florentine and as a member of the Medicean party.

Machiavelli, in his _Prince_, desired to picture the type of rulers needed to meet the demands of Italy at the time he wrote. It is a picture of imperialism and, indeed, of despotism. The prince or ruler was in no way obliged to consider the feelings and rights of individuals. Machiavelli said it was not necessary that a prince should be moral, humane, religious, or just; indeed, that if he had these qualities and displayed them they would harm him, but if he were new to his place in the princ.i.p.ality he might seem to have them. It would be as useful to him to keep the path of rect.i.tude when this was not too inconvenient as to know how to deviate from it when circ.u.mstances dictate. In other words, a prudent prince cannot and ought not really to keep his word except when he can do it without injury to himself.

Among other Italian writers may be mentioned Boiardo, on account of his _Orlando Innamorato_, and Ariosto, who wrote _Orlando Furioso_. Upon the whole, the writings of the period were not worthy of its intellectual development, although Torquato Ta.s.so, in his _Jerusalem Delivered_, presents the first crusade as Homer presented the Trojan War. The small amount of really worthy literature of this age has been attributed to the lack of moral worth.

_Art and Architecture_.--Perhaps the renaissance art exceeded that which it replaced in beauty, variety, and naturalness, as well as in exuberance. There was an attempt to make {369} all things beautiful, and no attempt to follow the spirit of asceticism in degrading the human body, but rather to try to delineate every feature as n.o.ble in itself. The movement, life, and grace of the human form, the beauty of landscape, all were enjoyed and presented by the artists of the renaissance. The beauty of this life is magnified, and the artists represented in joyous mood the best qualities that are important in the world. They turned the attention from asceticism to the importance of the present life.

Perhaps the Italians reached the highest point of development in painting, for the Madonnas of Italy have given her celebrity in art through all succeeding generations. Cimabue was the first to paint the Madonna as a beautiful woman. Giotto followed next, and a mult.i.tude of succeeding Madonnas have given Italy renown. Raphael excelled all others in the representation of the Madonna, and was not only the greatest painter of all Italy, but a master artist of all ages.

Architecture, however, appears to be the first branch of art that defied the arbitrary power of tradition. It could break away more readily than any other form of art, because of the great variety which existed in different parts of the Roman Empire--the Byzantine in the south of Italy, the Gothic in the north, and Romanesque in Rome and the provinces. There was no conventional law for architectural style, hence innovations could be made with very little opposition. In the search for cla.s.sical remains, a large number of buildings had already become known, and many more were uncovered as the searching continued.

These gave types of architecture which had great influence in building the renaissance art. The changes, beginning with Brunelleschi, were continued until nearly all buildings were completely Romanized. Then came Michael Angelo, who excelled in both architecture and sculpture at Rome, and Palladio, who worked at Venice and Verona. In the larger buildings the Basilica of Rome became the model, or at least the principles of its construction became the prevailing element in architectural design.

{370}

Florence became the centre of art and letters in the Italian renaissance.[2] Though resembling Athens in many respects, and bearing the same relations to surrounding cities that Athens did to cities in the cla.s.sic times, her scholars were more modern than those of Greece or Rome, and, indeed, more modern than the scholars who followed after the Florentines, two centuries later. It was an important city, on the Arno, surrounded by hills, a city of flowers, interesting to-day to the modern scholar and student of history. Surrounded by walls, having magnificent gates, with all the modern improvements of paved streets, of sewers, gardens, and s.p.a.cious parks, it represented in this early period the ideal city life. Even to-day the traveller finds the Palazzo Vecchio, or ancient official residence of the city fathers, and very near this the Loggia dei Lanzi, now filled with the works of precious art, and the Palazzo del Podesta, now used as a national museum, the great cathedral, planned in 1294 by Arnolfo, ready for consecration in 1498, and not yet completed, and many other remarkable relics of this wonderful era.

The typical idea in building the cathedral was to make it so beautiful that no other in the world could ever surpa.s.s it. Opposite the main door were the gates of Ghiberti, which Michael Angelo, for their great beauty, thought worthy to be the gates of paradise. They close the entrance of the temple of Saint John the Baptist, the city's patron saint. More than a hundred other churches, among them the Santa Croce and the Santa Maria Novella, the latter the resting-place of the Medici, were built in this magnificent city. The churches were not only used for religious wors.h.i.+p, but were important for meeting-places of the Florentines. The Arno was crossed by four bridges, of which the Ponte Vecchio, built in the middle of the fourteenth century, alone remains in its original form. Upon it rest two rows of houses, each three stories high, and over this is the pa.s.sageway from the Palazzo Pitti to the Palazzo Vecchio. In addition to the public buildings of {371} Florence, there were many private residences and palaces of magnificence and splendor.

_The Effect of Humanism on Social Manners_.--By the intellectual development of Italy, fresh ideas of culture were infused into common society. To be a gentleman meant to be conversant with poetry, painting, and art, intelligent in conversation and refined in manners.

The gentleman must be acquainted with antiquity sufficiently to admire the great men of the past and to reverence the saints of the church.

He must understand archaeology in order to speak intelligently of the ancient achievements of the cla.s.sical people. But this refinement was to a large extent conventional, for there was a lack of genuine moral culture throughout the entire renaissance.

These moral defects of Italy in this period have often been the occasion of dissertations by philosophers, and there is a question as to whether this moral condition was caused by the revival of cla.s.sical learning or the decline of morality in the church. It ought to be considered, without doubt, as an excessive development of certain lines of intellectual supremacy without the accustomed moral guide. The church had for years a.s.sumed to be the only moral conservator, indeed the only one morally responsible for the conduct of the world. Yet its teachings at this time led to no self-developed morality; helped no one to walk alone, independent, in the dignity of manhood, for all of its instructions were superimposed and not vital. At last the church fell into flagrant discord under the rule of worldly popes, and this gave a great blow to Italy through the loss of the one great moral control.

But the renaissance had in its day a wide-spread influence throughout Europe, and gave us as its result a vitalizing influence to the whole world for centuries to come, although Italy suffered a decline largely on account of its lack of the stable moral character of society. The awakening of the mind from lethargy, the turning away from dogmatism to broader views of life, enlarged duties, and new surroundings causing {372} the most Intense activity of thought, needed some moral stay to make the achievements permanent and enduring.

_Relation of Humanism to Science and Philosophy_.--The revival of the freedom of thought of the Greeks brought an antagonism to the logic and the materialistic views of the times. It set itself firmly against tradition of whatsoever sort. The body of man had not been considered with care until anatomy began to be studied in the period of the Italian renaissance. The visionary notions of the world which the people had accepted for a long time began gradually to give way to careful consideration of the exact facts. Patience and loving admiration in the study of man and nature yielded immense returns to the scholars of Italy. It changed the att.i.tude of the thoughtful mind toward life, and prepared the way for new lines of thought and new accomplishments in the world of philosophy and science. Through the scientific discoveries of Galileo and Copernicus and exploration of Columbus, brought about largely by the influence of humanistic studies, were wrought far-reaching consequences in the thought of the age. And finally the scholars of Italy not only threw off scholasticism but also disengaged themselves from the domineering influence of the cla.s.sical studies and laid the foundation of modern freedom of inquiry.

_The Study of the Cla.s.sics Became Fundamental in Education_.--The modern cla.s.sical education received its first impulse from the Italian renaissance. As before stated, it was customary for the universities to teach, with some vigor,[3] physics, medicine, law, and philosophy, largely after the manner of the medieval period, though somewhat modified and broadened in the process of thought. But in the fifteenth and sixteenth centuries, those who taught the ancient languages and literature were much celebrated. Under the t.i.tle of rhetoric we find progress not only in the study of the Greek and Roman masterpieces, but in a large number of subjects which had a tendency to widen the views of students and to change {373} the trend of the education in universities. It became customary for the towns and cities to have each a public place, an academy, a university, or a hall, for the means of studying the humanistic branches. The professors of the cla.s.sics pa.s.sed from town to town, giving instruction where the highest pay was offered. The direct influence of the renaissance on the Italian education, and, indeed, on the English cla.s.sical education, introduced somewhat later, has continued until this day.

Closely connected with the educational influences of the renaissance was the introduction of literary criticism. There was a tendency among the early humanists to be uncritical, but as intelligence advanced and scholars.h.i.+p developed, we find the critical spirit introduced. Form, substance, and character of art and letters were carefully examined.

This was the essential outcome of the previous sharp criticism of dogmatic theology and philosophy.

_General Influence of Humanism_.--The development of new intellectual ideals was the most important result of this phase of the renaissance.

Nor did this extend in any particular direction. A better thought came to be held of G.o.d and man's relation to him. Instead of being an arbitrary, domineering creature, he had become in the minds of the people rational and law-loving; instead of being vindictive and fickle, as he was wont to be pictured, he had been endowed with benevolence toward his creatures. The result of all this was that religion itself became more spiritual and the conscience more operative. There was less of formality and conventionality in religion and more of real, devout feeling and consciousness of worthy motive in life, but the church must have more strenuous lessons before spiritual freedom could be fulfilled.

Life, too, came to be viewed as something more than merely a temporary expedient, a thing to be viewed as a necessary evil. It had come to be regarded as a n.o.ble expression worthy of the thought and the best attention of every individual. This world, too, was meant to be of use and to make people happy. It was to be enjoyed and used as best it might be. {374} The old guild cla.s.ses finally broke down, and where formerly men thought in groups, a strong individuality developed and man became an independent, thinking being in himself, bound by neither religion nor philosophy. He was larger than either philosophy or religion made him. He was a being of capacity and strength, and enabled to take the best of this life in order to enhance the delight of living. There came, also, with this a large belief in the law and order of the universe. Old beliefs had become obsolete because the people could no longer depend on them. And when these dogmatic formulas ceased to give satisfaction to the human mind, it sought for order in the universe and the laws which controlled it, and the intellectual world then entered the field of research for truth--the field of experiment.

SUBJECTS FOR FURTHER STUDY

1. How did the Revival of Learning prepare the way for modern science?

2. What contributions to progress were made by Petrarch, Boccaccio, Michael Angelo, Justinian, Galileo, Copernicus, Columbus?

3. The nature of Machiavelli's political philosophy.

4. Compare Gothic, Romanesque, and Arabian architecture.

5. The status of morals during the period of the intellectual development of Europe.

6. The great weakness of the philosophy of this period.

7. What was the state of organized society and what was the "common man" doing?

[1] _Revival of Learning_.

[2] See Chapter XXI.