Others might seek the necessity which annulled human freedom in another power than the stars, but the question was henceforth an open and inevitable one. So far as it was a question for the schools or the pursuit of isolated thinkers, its treatment belongs to the historian of philosophy. But inasmuch as it entered into the consciousness of a wider public, it is necessary for us to say a few words respecting it.
The fourteenth century was chiefly stimulated by the writings of Cicero, who, though in fact an eclectic, yet, by his habit of setting forth the opinions of different schools, without coming to a decision between them, exercised the influence of a skeptic. Next in importance came Seneca, and the few works of Aristotle which had been translated into Latin. The immediate fruit of these studies was the capacity to reflect on great subjects, if not in direct opposition to the authority of the Church, at all events independently of it.
In the course of the fifteenth century the works of antiquity were discovered and diffused with extraordinary rapidity. All the writings of the Greek philosophers which we ourselves possess were now, at least in the form of Latin translations, in everybody's hands. It is a curious fact that some of the most zealous apostles of this new culture were men of the strictest piety, or even ascetics. Fra Ambrogio Camaldolese, as a spiritual dignitary chiefly occupied with ecclesiastical affairs, and as a literary man with the translation of the Greek Fathers of the Church, could not repress the humanistic impulse, and at the request of Cosimo de' Medici, undertook to translate Diogenes Laertius into Latin. His contemporaries, Niccoló Niccoli, Giannozzo Manetti, Donato Acciaiuoli, and Pope Nicholas V, united to a many-sided humanism profound biblical scholarship and deep piety. In Vittorino da Feltre the same temper has been already noticed. The same Maffeo Vegio, who added a thirteenth book to the Aeneid, had an enthusiasm for the memory of St. Augustine and his mother, Monica, which cannot have been without a deeper influence upon him. The result of all these tendencies was that the Platonic Academy at Florence deliberately chose for its object the reconciliation of the spirit of antiquity with that of Christianity. It was a remarkable oasis in the humanism of the period.
This humanism was in fact pagan, and became more and more so as its sphere widened in the fifteenth century. Its representatives, whom we have already described as the advance guard of an unbridled individualism, display as a rule such a character that even their religion, which is sometimes professed very definitely, becomes a matter of indifference to us.
Continued on page five.
The Civilization of the Renaissance in Italy
by Jacob Burckhardt
Part Six: Morality and Religion
Chapter 5 - Religion and the Spirit of the Renaissance: 1 2 3 4 5 6 7
Chapter 4 <<< Contents >>> Chapter 6
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