Let us take, by way of example, the religious attitude of one of the smaller men in the great army. Codrus Urceus was first the tutor of the last Ordelaffo, Prince of Forli, and afterwards for many years professor at Bologna. Against the Church and the monks his language is as abusive as that of the rest. His tone in general is reckless to the last degree, and he constantly introduces himself in all his local history and gossip. But he knows how to speak to the edification of the true God-Man, Jesus Christ, and to commend himself by letter to the prayers of a saintly priest. On one occasion, after enumerating the follies of the pagan religions, he thus goes on: 'Our theologians, too, quarrel about "the guinea-pig's tail," about the Immaculate Conception, Antichrist, Sacraments, Predestination, and other things, which were better let alone than talked of publicly.' Once, when he was not at home, his room and manuscripts were burnt. When he heard the news he stood opposite a figure of the Madonna in the street, and cried to it: 'Listen to what I tell you; I am not mad, I am saying what I mean. If I ever call upon you in the hour of my death, you need not hear me or take me among your own, for I will go and spend eternity with the devil.' After which speech he found it desirable to spend six months in retirement at the home of a woodcutter. With all this, he was so superstitious that prodigies and omens gave him incessant frights, leaving him no belief to spare for the immortality of the soul. When his hearers questioned him on the matter, he answered that no one knew what became of a man, of his soul or his spirit, after death, and the talk about another life was only fit to frighten old women. But when he came to die, he commended in his will his soul or his spirit to Almighty God, exhorted his weeping pupils to fear the Lord, and especially to believe in immortality and future retribution, and received the Sacrament with much fervor. We have no guarantee that more famous men in the same calling, however significant their opinions may be, were in practical life any more consistent. It is probable that most of them wavered inwardly between incredulity and a remnant of the faith in which they were brought up, and outwardly held for prudential reasons to the Church.
Continued on page six.
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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