Modern Italian Poets; Essays and Versions Part 9

The troubled life of Ugo Foscolo is a career altogether wholesomer than Monti's to contemplate. There is much of violence, vanity, and adventure in it, to remind of Byron; but Foscolo had neither the badness of Byron's heart nor the greatness of his talent. He was, moreover, a better scholar and a man of truer feeling. Coming to Venice from Zante, in 1793, he witnessed the downfall of a system which Venetians do not yet know whether to lament or execrate; and he was young and generous enough to believe that Bonaparte really meant to build up a democratic republic on the ruins of the fallen oligarchy. Foscolo had been one of the popular innovators before the Republic perished, and he became the secretary of the provisional government, and was greatly beloved by the people. It is related that they were so used to his voice, and so fond of hearing it, that one day, when they heard another reading in his place, they became quite turbulent, till the president called out with that deliciously caressing Venetian familiarity, _Popolo, ste cheto; Foscolo xe rochio_! "People, be quiet; Foscolo is hoa.r.s.e." While in this office, he brought out his first tragedy, which met with great success; and at the same time Napoleon played the cruel farce with which he had beguiled the Venetians, by selling them to Austria, at Campo-Formio.

Foscolo then left Venice, and went to Milan, where he established a patriotic journal, in which a genuine love of country found expression, and in which he defended unworthy Monti against the attacks of the red republicans. He also defended the Latin language, when the legislature, which found time in a season of great public peril and anxiety to regulate philology, fulminated a decree against that cla.s.sic tongue; and he soon afterward quitted Milan, in despair of the Republic's future. He had many such fits of disgust, and in one of them he wrote that the wickedness and shame of Italy were so great, that they could never be effaced till the two seas covered her. There was fighting in those days, for such as had stomach for it, in every part of Italy; and Foscolo, being enrolled in the Italian Legion, was present at the battle of Cento, and took part in the defense of Genoa, but found time, amid all his warlike occupations, for literature. He had written, in the flush of youthful faith and generosity, an ode to Bonaparte Liberator; and he employed the leisure of the besieged in republishing it at Genoa, affixing to the verses a reproach to Napoleon for the treaty of Campo-Formio, and menacing him with a Tacitus. He returned to Milan after the battle of Marengo, but his enemies procured his removal to Boulogne, whither the Italian Legion had been ordered, and where Foscolo cultivated his knowledge of English and his hatred of Napoleon. After travel in Holland and marriage with an Englishwoman there, he again came back to Milan, which he found full as ever of folly, intrigue, baseness, and envy.

Leaving the capital, says Arnaud, "he took up his abode on the hills of Brescia, and for two weeks was seen wandering over the heights, declaiming and gesticulating. The mountaineers thought him mad.

One morning he descended to the city with the ma.n.u.script of the _Sepoleri_. It was in 1807. Not Jena, not Friedland, could dull the sensation it imparted to the Italian republic of letters."

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It is doubtful whether this poem, which Giudici calls the sublimest lyrical composition modern literature has produced, will stir the English reader to enthusiastic admiration. The poem is of its age--declamatory, ambitious, eloquent; but the ideas do not seem great or new, though that, perhaps, is because they have been so often repeated since. De Sanctis declares it the "earliest lyrical note of the new literature, the affirmation of the rehabilitated conscience of the new manhood. A law of the Republic--"the French Republic"-- prescribed the equality of men before death. The splender of monuments seemed a privilege of the n.o.bles and the rich, and the Republicans contested the privilege, the distinction of cla.s.ses, even in this form ... This revolutionary logic driven to its ultimate corollaries clouded the poetry of life for him.... He lacked the religious idea, but the sense of humanity in its progress and its aims, bound together by the family, the state, liberty, glory--from this Foscolo drew his harmonies, a new religion of the tomb."....

He touches in it on the funeral usages of different times and peoples, with here and there an episodic allusion to the fate of heroes and poets, and disquisitions on the aesthetic and spiritual significance of posthumous honors. The most-admired pa.s.sage of the poem is that in which the poet turns to the monuments of Italy's n.o.blest dead, in the church of Santa Croce, at Florence:

The urned ashes of the mighty kindle The great soul to great actions, Pindemonte, And fair and holy to the pilgrim make The earth that holds them. When I saw the tomb Where rests the body of that great one,{1} who Tempering the scepter of the potentate, Strips off its laurels, and to the people shows With what tears it doth reek, and with what blood; When I beheld the place of him who raised A new Olympus to the G.o.ds in Rome,{2}-- Of him{3} who saw the worlds wheel through the heights Of heaven, illumined by the moveless sun, And to the Anglian{4} oped the skyey ways He swept with such a vast and tireless wing,-- O happy!{5} I cried, in thy life-giving air, And in the fountains that the Apennine Down from his summit pours for thee! The moon, Glad in thy breath, laps in her clearest light Thy hills with vintage laughing; and thy vales, Filled with their cl.u.s.tering cots and olive-groves, Send heavenward th' incense of a thousand flowers.

And thou wert first, Florence, to hear the song With which the Ghibelline exile charmed his wrath,{6} And thou his language and his ancestry Gavest that sweet lip of Calliope,{7} Who clothing on in whitest purity Love in Greece nude and nude in Rome, again Restored him unto the celestial Venus;-- But happiest I count thee that thou keep'st Treasured beneath one temple-roof the glories Of Italy,--now thy sole heritage, Since the ill-guarded Alps and the inconstant Omnipotence of human destinies Have rent from thee thy substance and thy arms, Thy altars, country,--save thy memories, all.

Ah! here, where yet a ray of glory lingers, Let a light shine unto all generous souls, And be Italia's hope! Unto these stones Oft came Vittorio{8} for inspiration, Wroth to his country's G.o.ds. Dumbly he roved Where Arno is most lonely, anxiously Brooding upon the heavens and the fields; Then when no living aspect could console, Here rested the Austere, upon his face Death's pallor and the deathless light of hope.

Here with these great he dwells for evermore, His dust yet quick with love of country. Yes, A G.o.d speaks to us from this sacred peace, That nursed for Persians upon Marathon, Where Athens gave her heroes sepulture, Greek ire and virtue. There the mariner That sailed the sea under Euboea saw Flashing amidst the wide obscurity The steel of helmets and of clashing brands, The smoke and lurid flame of funeral pyres, And phantom warriors, clad in glittering mail, Seeking the combat. Through the silences And horror of the night, along the field, The tumult of the phalanxes arose, Mixing itself with sound of warlike tubes, And clatter of the hoofs of steeds, that rushed Trampling the helms of dying warriors,-- And sobs, and hymns, and the wild Parcae's songs!{9}

Notes:

{1} Question of Machiavelli. Whether "The Prince" was written in earnest, with a wish to serve the Devil, or in irony, with a wish to serve the people, is still in dispute.

{2} Michelangelo.

{3} Galileo.

{4} Newton.

{5} Florence.

{6} It is the opinion of many historians that the _Divina Commedia_ was commenced before the exile of Dante.--_Foscolo_.

{7} Petrarch was born in exile of Florentine parents.--_Ibid_.

{8} Alfieri. So Foscolo saw him in his last years.

{9} The poet, quoting Pausanias, says: "The sepulture of the Athenians who fell in the battle took place on the plain of Marathon, and there every night is heard the neighing of the steeds, and the phantoms of the combatants appear."

The poem ends with the prophecy that poetry, after time destroys the sepulchers, shall preserve the memories of the great and the unhappy, and invokes the shades of Greece and Troy to give an illusion of sublimity to the close. The poet doubts if there be any comfort to the dead in monumental stones, but declares that they keep memories alive, and concludes that only those who leave no love behind should have little joy of their funeral urns. He blames the promiscuous burial of the good and bad, the great and base; he dwells on the beauty of the ancient cemeteries and the pathetic charm of English churchyards. The poem of _I Sepolcri_ has peculiar beauties, yet it does not seem to me the grand work which the Italians have esteemed it; though it has the pensive charm which attaches to all elegiac verse. De Sanctis attaches a great political and moral value to it. "The revolution, in the horror of its excesses, was pa.s.sing. More temperate ideas prevailed; the need of a moral and religious restoration was felt.

Foscolo's poem touched these chords ... which vibrated in all hearts."

The tragedies of Foscolo are little read, and his unfinished but faithful translation of Homer did not have the success which met the facile paraphrase of Monti. His other works were chiefly critical, and are valued for their learning. The Italians claim that in his studies of Dante he was the first to reveal him to Europe in his political character, "as the inspired poet, who availed himself of art for the civil regeneration of the people speaking the language which he dedicated to supreme song"; and they count as among their best critical works, Foscolo's "exquisite essays on Petrarch and Boccaccio". His romance, "The Last Letters of Jacopo Ortis", is a novel full of patriotism, suffering, and suicide, which found devoted readers among youth affected by "The Sorrows of Werther", and which was the first cry of Italian disillusion with the French. Yet it had no political effect, De Sanctis says, because it was not in accord with the popular hopefulness of the time. It was, of course, wildly romantic, of the romantic sort that came before the school had got its name, and it was supposed to celebrate one of Foscolo's first loves. He had a great many loves, first and last, and is reproached with a dissolute life by the German critic, Gervinius.

He was made Professor of Italian Eloquence at the University of Pavia in 1809; but, refusing to flatter Napoleon in his inaugural address, his professorship was abolished. When the Austrians returned to Milan, in 1815, they offered him the charge of their official newspaper; but he declined it, and left Milan for the last time. He wandered homeless through Switzerland for a while, and at last went to London, where he gained a livelihood by teaching the Italian language and lecturing on its literature; and where, tormented by homesickness and the fear of blindness, he died, in 1827. "Poverty would make even Homer abject in London,"

he said.

One of his biographers, however, tells us that he was hospitably welcomed at Holland House in London, and "entertained by the most ill.u.s.trious islanders; but the indispensable etiquette of the country, grievous to all strangers, was intolerable to Foscolo, and he soon withdrew from these elegant circles, and gave himself up to his beloved books." Like Alfieri, on whom he largely modeled his literary ideal, and whom he fervently admired, Foscolo has left us his portrait drawn by himself, which the reader may be interested to see.

A furrowed brow, with cavernous eyes aglow; Hair tawny; hollow cheeks; looks resolute; Lips pouting, but to smiles and pleasance slow; Head bowed, neck beautiful, and breast hirsute; Limbs shapely; simple, yet elect, in dress; Rapid my steps, my thoughts, my acts, my tones; Grave, humane, stubborn, prodigal to excess; To the world adverse, fortune me disowns.

Shame makes me vile, and anger makes me brave, Reason in me is cautious, but my heart Doth, rich in vices and in virtues, rave; Sad for the most, and oft alone, apart; Incredulous alike of hope and fear, Death shall bring rest and honor to my bier.

{Ill.u.s.tration: UGO FOSCOLO.}

Cantu thinks that Foscolo succeeded, by imitating unusual models, in seeming original, and probably more with reference to the time in which he wrote than to the qualities of his mind, cla.s.ses him with the school of Monti. Although his poetry is full of mythology and cla.s.sic allusion, the use of the well-worn machinery is less mechanical than in Monti; and Foscolo, writing always with one high purpose, was essentially different in inspiration from the poet who merchandised his genius and sold his song to any party threatening hard or paying well. Foscolo was a brave man, and faithfully loved freedom, and he must be ranked with those poets who, in later times, have devoted themselves to the liberation of Italy. He is cla.s.sic in his forms, but he is revolutionary, and he hoped for some ideal Athenian liberty for his country, rather than the English freedom she enjoys. But we cannot venture to p.r.o.nounce dead or idle the Greek tradition, and we must confess that the romanticism which brought into literary worship the trumpery picturesqueness of the Middle Ages was a lapse from generous feeling.

ALESSANDRO MANZONI

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It was not till the turbulent days of the Napoleonic age were past, that the theories and thoughts of Romance were introduced into Italy.

When these days came to an end, the whole political character of the peninsula reverted, as nearly as possible, to that of the times preceding the revolutions. The Bourbons were restored to Naples, the Pope to Rome, the Dukes and Grand Dukes to their several states, the House of Savoy to Piedmont, and the Austrians to Venice and Lombardy; and it was agreed among all these despotic governments that there was to be no Italy save, as Metternich suggested, in a geographical sense.

They encouraged a relapse, among their subjects, into the follies and vices of the past, and they largely succeeded. But, after all, the age was against them; and people who have once desired and done great things are slow to forget them, though the censor may forbid them to be named, and the prison and the scaffold may enforce his behest.

With the restoration of the Austrians, there came a tranquillity to Milan which was not the apathy it seemed. It was now impossible for literary patriotism to be openly militant, as it had been in Alfieri and Foscolo, but it took on the retrospective phase of Romance, and devoted itself to the celebration of the past glories of Italy. In this way it still fulfilled its educative and regenerative mission. It dwelt on the victories which Italians had won in other days over their oppressors, and it tacitly reminded them that they were still oppressed by foreign governments; it portrayed their own former corruption and crimes, and so taught them the virtues which alone could cure the ills their vices had brought upon them. Only secondarily political, and primarily moral, it forbade the Italians to hope to be good citizens without being good men. This was Romance in its highest office, as Manzoni, Grossi, and D'Azeglio conceived it.

Aesthetically, the new school struggled to overthrow the cla.s.sic traditions; to liberate tragedy from the bondage of the unities, and let it concern itself with any tragical incident of life; to give comedy the generous scope of English and Spanish comedy; to seek poetry in the common experiences of men and to find beauty in any theme; to be utterly free, untrammeled, and abundant; to be in literature what the Gothic is in architecture. It perished because it came to look for Beauty only, and all that was good in it became merged in Realism which looks for Truth.

These were the purposes of Romance, and the masters in whom the Italian Romanticists had studied them were the great German and English poets. The tragedies of Shakespeare were translated and admired, and the dramas of Schiller were reproduced in Italian verse; the poems of Byron and of Scott were made known, and the ballads of such lyrical Germans as Burger. But, of course, so quick and curious a people as the Italians had been sensitive to all preceding influences in the literary world, and before what we call Romance came in from Germany, a breath of nature had already swept over the languid elegance of Arcady from the northern lands of storms and mists; and the effects of this are visible in the poetry of Foscolo's period.

The enthusiasm with which Ossian was received in France remained, or perhaps only began, after the hoax was exploded in England. In Italy, the misty essence of the Caledonian bard was hailed as a substantial presence. The king took his spear, and struck his deeply sounding shield, as it hung on the willows over the neatly kept garden-walks, and the Shepherds and Shepherdesses promenading there in perpetual _villeggiatura_ were alarmed and perplexed out of a composure which many n.o.ble voices had not been able to move. Emiliani-Giudici declares that Melchiorre Cesarotti, a professor in the University of Padua, dealt the first blow against the power of Arcadia. This professor of Greek made the acquaintance of George Sackville, who inflamed him with a desire to read Ossian's poems, then just published in England; and Cesarotti studied the English language in order to acquaint himself with a poet whom he believed greater than Homer. He translated Macpherson into Italian verse, retaining, however, in extraordinary degree, the genius of the language in which he found the poetry. He is said (for I have not read his version) to have twisted the Italian into our curt idioms, and indulged himself in excesses of compound words, to express the manner of his original. He believed that the Italian language had become "sterile, timid, and superst.i.tious", through the fault of the grammarians; and in adopting the blank verse for his translation, he ventured upon new forms, and achieved complete popularity, if not complete success. "In fact," says Giudici, "the poems of Ossian were no sooner published than Italy was filled with uproar by the new methods of poetry, clothed in all the magic of magnificent forms till then unknown. The Arcadian flocks were thrown into tumult, and proclaimed a crusade against Cesarotti as a subverter of ancient order and a mover of anarchy in the peaceful republic--it was a tyranny, and they called it a republic--of letters. Cesarotti was called corrupter, sacrilegious, profane, and a.s.sailed with t.i.tles of obscene contumely; but the poems of Ossian were read by all, and the name of the translator, till then little known, became famous in and out of Italy." In fine, Cesarotti founded a school; but, blinded by his marvelous success, he attempted to translate Homer into the same fearless Italian which had received his Ossian. He failed, and was laughed at. Ossian, however, remained a power in Italian letters, though Cesarotti fell; and his influence was felt for romance before the time of the Romantic School. Monti imitated him as he found him in Italian; yet, though Monti's verse abounds, like Ossian, in phantoms and apparitions, they are not northern specters, but respectable shades, cla.s.sic, well-mannered, orderly, and have no kinship with anything but the personifications, Vice, Virtue, Fear, Pleasure, and the rest of their genteel allegorical company. Unconsciously, however, Monti had helped to prepare the way for romantic realism by his choice of living themes. Louis XVI, though decked in epic dignity, was something that touched and interested the age; and Bonaparte, even in pagan apotheosis, was so positive a subject that the improvvisatore acquired a sort of truth and sincerity in celebrating him. Bonaparte might not be the Sun he was hailed to be, but even in Monti's verse he was a soldier, ambitious, unscrupulous, irresistible, recognizable in every guise.

In Germany, where the great revival of romantic letters took place,--where the poets and scholars, studying their own Minnesingers and the ballads of England and Scotland, reproduced the simplicity and directness of thought characteristic of young literatures,--the life as well as the song of the people had once been romantic. But in Italy there had never been such a period. The people were munic.i.p.al, mercantile; the poets burlesqued the tales of chivalry, and the traders made money out of the Crusades. In Italy, moreover, the patriotic instincts of the people, as well as their habits and a.s.sociations, were opposed to those which fostered romance in Germany; and the poets and novelists, who sought to naturalize the new element of literature, were naturally accused of political friendship with the hated Germans. The obstacles in the way of the Romantic School at Milan were very great, and it may be questioned if, after all, its disciples succeeded in endearing to the Italians any form of romantic literature except the historical novel, which came from England, and the untrammeled drama, which was studied from English models. They produced great results for good in Italian letters; but, as usual, these results were indirect, and not just those at which the Romanticists aimed.

In Italy the Romantic School was not so sharply divided into a first and second period as in Germany, where it was superseded for a time by the cla.s.sicism following the study of Winckelmann. Yet it kept, in its own way, the general tendency of German literature. For the "Sorrows of Werther", the Italians had the "Last Letters of Jacopo Ortis"; for the brood of poets who arose in the fatherland to defy the Revolution, incarnate in Napoleon, with hymn and ballad, a retrospective national feeling in Italy found the same channels of expression through the Lombard group of lyrists and dramatists, while the historical romance flourished as richly as in England, and for a much longer season.

De Sanctis studies the literary situation in the concluding pages of his history; they are almost the most brilliant pages, and they embody a conception of it so luminous that it would be idle to pretend to offer the reader anything better than a resume of his work. The revolution had pa.s.sed away under the horror of its excesses; more temperate ideas prevailed; the need of a religious and moral restoration was felt. "Foscolo died in 1827, and Pellico, Manzoni, Grossi, Berchet, had risen above the horizon. The Romantic School,'the audacious boreal school,' had appeared. 1815 is a memorable date....

It marks the official manifestation of a reaction, not only political, but philosophical and literary.... The reaction was as rapid and violent as the revolution.... The white terror succeeded to the red."

Our critic says that there were at this time two enemies, materialism and skepticism, and that there rose against them a spirituality carried to idealism, to mysticism. "To the right of nature was opposed the divine right, to popular sovereignty legitimacy, to individual rights the State, to liberty authority or order. The middle ages returned in triumph.... Christianity, hitherto the target of all offense, became the center of every philosophical investigation, the banner of all social and religious progress.... The criterions of art were changed. There was a pagan art and a Christian art, whose highest expression was sought in the Gothic, in the glooms, the mysteries, the vague, the indefinite, in a beyond which was called the ideal, in an aspiration towards the infinite, incapable of fruition and therefore melancholy.... To Voltaire and Rousseau succeeded Chateaubriand, De Stael, Lamartine, Victor Hugo, Lamennais. And in 1815 appeared the Sacred Hymns of the young Manzoni."

The Romantic movement was as universal then as the Realistic movement is now, and as irresistible. It was the literary expression of monarchy and aristocracy, as Realism is the literary expression of republicanism and democracy. What De Sanctis shows is that out of the political tempest absolutism issued stronger than ever, that the clergy and the n.o.bles, once its rivals, became its creatures; the prevailing bureaucracy interested the citizen cla.s.s in the perpetuity of the state, but turned them into office-seekers; the police became the main-spring of power; the office-holder, the priest and the soldier became spies. "There resulted an organized corruption called government, absolute in form, or under a mask of const.i.tutionalism.

... Such a reaction, in violent contradiction of modern ideas, could not last." There were outbreaks in Spain, Naples, Piedmont, the Romagna; Greece and Belgium rose; legitimacy fell; citizen-kings came in; and a long quiet followed, in which the sciences and letters nourished. Even in Austria-ridden Italy, where const.i.tutionalism was impossible, the middle cla.s.s was allowed a part in the administration.

"Little by little the new and the old learned to live together: the divine right and the popular will were a.s.sociated in laws and writs.

... The movement was the same revolution as before, mastered by experience and self-disciplined.... Chateaubriand, Lamartine, Victor Hugo, Lamennais, Manzoni, Grossi, Pellico, were liberal no less than Voltaire and Rousseau, Alfieri and Foscolo.... The religious sentiment, too deeply offended, vindicated itself; yet it could not escape from the lines of the revolution ... it was a reaction trans.m.u.ted into a reconciliation."

The literary movement was called Romantic as against the old Cla.s.sicism; medieval and Christian, it made the papacy the hero of its poetry; it abandoned Greek and Roman antiquity for national antiquity, but the modern spirit finally informed Romanticism as it had informed Cla.s.sicism; Parini and Manzoni were equally modern men. Religion is restored, but, "it is no longer a creed, it is an artistic motive....

It is not enough that there are saints, they must be beautiful; the Christian idea returns as art.... Providence comes back to the world, the miracle re-appears in story, hope and prayer revive, the heart softens, it opens itself to gentle influences.... Manzoni reconstructs the ideal of the Christian Paradise and reconciles it with the modern spirit. Mythology goes, the cla.s.sic remains; the eighteenth century is denied, its ideas prevail."

The pantheistic idealism which resulted pleased the citizen-fancy; the notion of "evolution succeeded to that of revolution"; one said civilization, progress, culture, instead of liberty. "Louis Philippe realized the citizen ideal.... The problem was solved, the skein untangled. G.o.d might rest.... The supernatural was not believed, but it was explained and respected. One did not accept Christ as divine, but a human Christ was exalted to the stars; religion was spoken of with earnestness, and the ministers of G.o.d with reverence."

A new criticism arose, and bade literature draw from life, while a vivid idealism accompanied anxiety for historical truth. In Italy, where the liberals could not attack the governments, they attacked Aristotle, and a tremendous war arose between the Romanticists and the Cla.s.sicists. The former grouped themselves at Milan chiefly, and battled through the Conciliatore, a literary journal famous in Italian annals. They vaunted the English and Germans; they could not endure mythology; they laughed the three unities to scorn. At Paris Manzoni had imbibed the new principles, and made friends with the new masters; for Goethe and Schiller he abandoned Alfieri and Monti. "Yet if the Romantic School, by its name, its ties, its studies, its impressions, was allied to German traditions and French fashions, it was at bottom Italian in accent, aspiration, form, and motive.... Every one felt our hopes palpitating under the medieval robe; the least allusion, the remotest meanings, were caught by the public, which was in the closest accord with the writers. The middle ages were no longer treated with historical and positive intention; they became the garments of our ideals, the transparent expression of our hopes."

It is this fact which is especially palpable in Manzoni's work, and Manzoni was the chief poet of the Romantic School in that land where it found the most realistic development, and set itself seriously to interpret the emotions and desires of the nation. When these were fulfilled, even the form of Romanticism ceased to be.

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