The Sonnets, Triumphs, and Other Poems of Petrarch Part 12

The news of his decease made a deep impression throughout Italy; and, in the first instance, at Arqua and Padua, and in the cities of the Euganean hills. Their people hastened in crowds to pay their last duties to the man who had honoured their country by his residence. Francesco da Carrara repaired to Arqua with all his n.o.bility to a.s.sist at his obsequies. The Bishop went thither with his chapter and with all his clergy, and the common people flocked together to share in the general mourning.

The body of Petrarch, clad in red satin, which was the dress of the canons of Padua, supported by sixteen doctors on a bier covered with cloth of gold bordered with ermine, was carried to the parish church of Arqua, which was fitted up in a manner suitable to the ceremony. After the funeral oration had been p.r.o.nounced by Bonaventura da Praga, of the order of the hermits of St. Augustin, the corpse was interred in a chapel which Petrarch himself had erected in the parish church in honour of the Virgin. A short time afterwards, Frances...o...b..ossano, having caused a tomb of marble to be raised on four pillars opposite to the same church, transferred the body to that spot, and engraved over it an epitaph in some bad Latin lines, the rhyming of which is their greatest merit. In the year 1637, Paul Valdezucchi, proprietor of the house and grounds of Petrarch at Arqua, caused a bust of bronze to be placed above his mausoleum.

In the year 1630, his monument was violated by some sacrilegious thieves, who carried off some of his bones for the sake of selling them.

The Senate of Venice severely punished the delinquents, and by their decree upon the subject testified their deep respect for the remains of this great man.

The moment the poet's will was opened, Brossano, his heir, hastened to forward to his friends the little legacies which had been left them; among the rest his fifty florins to Boccaccio. The answer of that most interesting man is characteristic of his sensibility, whilst it unhappily shows him to be approaching the close of his life (for he survived Petrarch but a year), in pain and extreme debility. "My first impulse," he says to Brossano, "on hearing of the decease of my master,"

so he always denominated our poet, "was to have hastened to his tomb to bid him my last adieu, and to mix my tears with yours. But ever since I lectured in public on the Divina Commedia of Dante, which is now ten months, I have suffered under a malady which has so weakened and changed me, that you would not recognise me. I have totally lost the stoutness and complexion which I had when you saw me at Venice. My leanness is extreme, my sight is dim, my hands shake, and my knees totter, so that I can hardly drag myself to my country-house at Certaldo, where I only languish. After reading your letter, I wept a whole night for my dear master, not on his own account, for his piety permits us not to doubt that he is now happy, but for myself and for his friends whom he has left in this world, like a vessel in a stormy sea without a pilot. By my own grief I judge of yours, and of that of Tullia, my beloved sister, your worthy spouse. I envy Arqua the happiness of holding deposited in her soil him whose heart was the abode of the Muses, and the sanctuary of philosophy and eloquence. That village, scarcely known to Padua, will henceforth be famed throughout the world. Men will respect it like Mount Pausilippo for containing the ashes of Virgil, the sh.o.r.e of the Euxine for possessing the tomb of Ovid, and Smyrna for its being believed to be the burial-place of Homer." Among other things, Boccaccio inquires what has become of his divine poem ent.i.tled Africa, and whether it had been committed to the flames, a fate with which Petrarch, from excess of delicacy, often threatened his compositions.

From this letter it appears that this epic, to which he owed the laurel and no small part of his living reputation, had not yet been published, with the exception of thirty-four verses, which had appeared at Naples through the indiscretion of Barbatus. Boccaccio said that Petrarch kept it continually locked up, and had been several times inclined to burn it. The author of the Decameron himself did not long survive his master: he died the 21st of December, 1375.

Petrarch so far succeeded in clearing the road to the study of antiquities, as to deserve the t.i.tle which he justly retains of the restorer of cla.s.sical learning; nor did his enthusiasm for ancient monuments prevent him from describing them with critical taste. He gave an impulse to the study of geography by his Itinerarium Syriac.u.m. That science had been partially revived in the preceding century, by the publication of Marco Polo's travels, and journeys to distant countries had been accomplished more frequently than before, not only by religious missionaries, but by pilgrims who travelled from purely rational curiosity: but both of these cla.s.ses of travellers, especially the religionists, dealt profusely in the marvellous; and their falsehoods were further exaggerated by copyists, who wished to profit by the sale of MSS. describing their adventures. As an instance of the doubtful wonders related by wayfaring men, may be noticed what is told of Octorico da Pordenone, who met, at Trebizond, with a man who had trained four thousand partridges to follow him on journeys for three days together, who gathered around like chickens when he slept, and who returned home after he had sold to the Emperor as many of them as his imperial majesty chose to select.

His treatise, "De Remediis utriusque Fortunae" (On the Remedies for both Extremes of Fortune) was one of his great undertakings in the solitude of Vaucluse, though it was not finished till many years afterwards, when it was dedicated to Azzo Correggio. Here he borrows, of course, largely from the ancients; at the same time he treats us to some observations on human nature sufficiently original to keep his work from the dryness of plagiarism.

His treatise on "A Solitary Life" was written as an apology for his own love of retirement--retirement, not solitude, for Petrarch had the social feeling too strongly in his nature to desire a perfect hermitage.

He loved to have a friend now and then beside him, to whom he might say how sweet is solitude. Even his deepest retirement in the "shut-up valley" was occasionally visited by dear friends, with whom his discourse was so interesting that they wandered in the woods so long and so far, that the servant could not find them to announce that their dinner was ready. In his rapturous praise of living alone, our poet, therefore, says more than he sincerely meant; he liked retirement, to be sure, but then it was with somebody within reach of him, like the young lady in Miss Porter's novel, who was fond of solitude, and walked much in Hyde Park by herself, with her footman behind her.

His treatise, "De Otio Religiosorum," was written in 1353, after an agreeable visit to his brother, who was a monk. It is a commendation of the monastic life. He may be found, I dare say, to exaggerate the blessing of that mode of life which, in proportion to our increasing activity and intelligence, has sunk in the estimation of Protestant society, so that we compare the whole monkish fraternity with the drones in a hive, an ignavum pecus, whom the other bees are right in expelling.

Though I shall never pretend to be the translator of Petrarch, I recoil not, after writing his Life, from giving a sincere account of the impression which his poetry produces on my mind. I have studied the Italian language with a.s.siduity, though perhaps at a later period of my life than enables the ear to be _perfectly_ sensitive to its harmony, for it is in youth, nay, almost in childhood alone, that the melody and felicitous expressions of any tongue can touch our deepest sensibility; but still I have studied it with pains--I believe I can thoroughly appreciate Dante; I can perceive much in Petrarch that is elevated and tender; and I approach the subject unconscious of the slightest splenetic prejudice.

I demur to calling him the first of modern poets who refined and dignified the language of love. Dante had certainly set him the example.

It is true that, compared with his brothers of cla.s.sical antiquity in love-poetry, he appears like an Abel of purity offering innocent incense at the side of so many Cains making their carnal sacrifices. Tibullus alone antic.i.p.ates his tenderness. At the same time, while Petrarch is purer than those cla.s.sical lovers, he is never so natural as they sometimes are when their pa.s.sages are least objectionable, and the sun-bursts of his real, manly, and natural human love seem to me often to come to us straggling through the clouds of Platonism.

I will not expatiate on the _concetti_ that may be objected to in many of his sonnets, for they are so often in such close connection with exquisitely fine thoughts, that, in tearing away the weed, we might be in danger of snapping the flower.

I feel little inclined, besides, to dwell on Petrarch's faults with that feline dilation of vision which sees in the dark what would escape other eyes in daylight, for, if I could make out the strongest critical case against him, I should still have to answer this question, "How comes it that Petrarch's poetry, in spite of all these faults, has been the favourite of the world for nearly five hundred years?"

So strong a regard for Petrarch is rooted in the mind of Italy, that his renown has grown up like an oak which has reached maturity amidst the storms of ages, and fears not decay from revolving centuries. One of the high charms of his poetical language is its pure and melting melody, a charm untransferable to any more northern tongue.

No conformation of words will charm the ear unless they bring silent thoughts of corresponding sweetness to the mind; nor could the most sonorous, vapid verses be changed into poetry if they were set to the music of the Spheres. It is scarcely necessary to say that Petrarch has intellectual graces of thought and spiritual felicities of diction, without which his tactics in the mere march of words would be a worthless skill.

The love of Petrarch was misplaced, but its utterance was at once so fervid and delicate, and its enthusiasm so enduring, that the purest minds feel justified in abstracting from their consideration the unhappiness of the attachment, and attending only to its devout fidelity. Among his deepest admirers we shall find women of virtue above suspicion, who are willing to forget his Laura being married, or to forgive the circ.u.mstance for the eloquence of his courtship and the unwavering faith of his affection. Nor is this predilection for Petrarch the result of female vanity and the mere love of homage. No; it is a wise instinctive consciousness in women that the offer of love to them, without enthusiasm, refinement, and _constancy_, is of no value at all.

Without these qualities in their wooers, they are the slaves of the stronger s.e.x. It is no wonder, therefore, that they are grateful to Petrarch for holding up the perfect image of a lover, and that they regard him as a friend to that pa.s.sion, on the delicacy and constancy of which the happiness, the most hallowed ties, and the very continuance of the species depend.

In modern Italian criticism there are two schools of taste, whose respective partizans may be called the Petrarchists and the Danteists.

The latter allege that Petrarch's amatory poetry, from its platonic and mystic character, was best suited to the age of cloisters, of dreaming voluptuaries, and of men living under tyrannical Governments, whose thoughts and feelings were oppressed and disguised. The genius of Dante, on the other hand, they say, appeals to all that is bold and natural in the human breast, and they trace the grand revival of his popularity in our own times to the re-awakened spirit of liberty. On this side of the question the most eminent Italian scholars and poets are certainly ranged. The most gifted man of that country with whom I was ever personally acquainted, Ugo Foscolo, was a vehement Danteist. Yet his copious memory was well stored with many a sonnet of Petrarch, which he could repeat by heart; and with all his Danteism, he infused the deepest tones of admiration into his recitation of the Petrarchan sonnets.

And altogether, Foscolo, though a cautious, is a candid admirer of our poet. He says, "The harmony, elegance, and perfection of his poetry are the result of long labour; but its original conceptions and pathos always sprang from the sudden inspiration of a deep and powerful pa.s.sion. By an attentive perusal of all the writings of Petrarch, it may be reduced almost to a certainty that, by dwelling perpetually on the same ideas, and by allowing his mind to prey incessantly on itself, the whole train of his feelings and reflections acquired one strong character and tone, and, if he was ever able to suppress them for a time, they returned to him with increased violence; that, to tranquillize this agitated state of his mind, he, in the first instance, communicated in a free and loose manner all that he thought and felt, in his correspondence with his intimate friends; that he afterwards reduced these narratives, with more order and description, into Latin verse; and that he, lastly, perfected them with a greater profusion of imagery and more art in his Italian poetry, the composition of which at first served only, as he frequently says, to divert and mitigate all his afflictions.

We may thus understand the perfect concord which prevails in Petrarch's poetry between Nature and Art; between the accuracy of fact and the magic of invention; between depth and perspicuity; between devouring pa.s.sion and calm meditation. It is precisely because the poetry of Petrarch originally sprang from the heart that his pa.s.sion never seems fict.i.tious or cold, notwithstanding the profuse ornament of his style, or the metaphysical elevation of his thoughts."

I quote Ugo Foscolo, because he is not only a writer of strong poetic feeling as well as philosophic judgment, but he is pre-eminent in that Italian critical school who see the merits of Petrarch in no exaggerated light, but, on the whole, prefer Dante to him as a poet. Petrarch's love-poetry, Foscolo remarks, may be considered as the intermediate link between that of the cla.s.sics and the moderns. * * * * Petrarch both feels like the ancient and philosophizes like the modern poets. When he paints after the manner of the cla.s.sics, he is equal to them.

I despair of ever seeing in English verse a translation of Petrarch's Italian poetry that shall be adequate and popular. The term adequate, of course, always applies to the translation of genuine poetry in a subdued sense. It means the best that can be expected, after making allowance for that escape of etherial spirit which is inevitable in the transfer of poetic thoughts from one language to another. The word popular is also to be taken in a limited meaning regarding all translations.

Cowper's ballad of John Gilpin is twenty times more popular than his Homer; yet the latter work is deservedly popular in comparison with the bulk of translations from antiquity. The same thing may be said of Cary's Dante; it is, like Cowper's Homer, as adequate and popular as translated poetry can be expected to be. Yet I doubt if either of those poets could have succeeded so well with Petrarch. Lady Dacre has shown much grace and ingenuity in the pa.s.sages of our poet which she has versified; but she could not transfer into English those graces of Petrarchan diction, which are mostly intransferable. She could not bring the Italian language along with her.

Is not this, it may be asked, a proof that Petrarch is not so genuine a poet as Homer and Dante, since his charm depends upon the delicacies of diction that evaporate in the transfer from tongue to tongue, more than on hardy thoughts that will take root in any language to which they are transplanted? In a general view, I agree with this proposition; yet, what we call felicitous diction can never have a potent charm without refined thoughts, which, like essential odours, may be too impalpable to bear transfusion. Burns has the happiest imaginable Scottish diction; yet, what true Scotsman would bear to see him _done_ into French? And, with the exception of German, what language has done justice to Shakespeare?

The reader must be a true Petrarchist who is unconscious of a general similarity in the character of his sonnets, which, in the long perusal of them, amounts to monotony. At the same time, it must be said that this monotonous similarity impresses the mind of Petrarch's reader exactly in proportion to the slenderness of his acquaintance with the poet. Does he approach Petrarch's sonnets for the first time, they will probably appear to him all as like to each other as the sheep of a flock; but, when he becomes more familiar with them, he will perceive an interesting individuality in every sonnet, and will discriminate their individual character as precisely as the shepherd can distinguish every single sheep of his flock by its voice and face. It would be rather tedious to pull out, one by one, all the sheep and lambs of our poet's flock of sonnets, and to enumerate the varieties of their bleat; and though, by studying the subject half his lifetime, a man might cla.s.sify them by their main characteristics, he would find they defy a perfect cla.s.sification, as they often blend different qualities. Some of them have a uniform expression of calm and beautiful feeling. Others breathe ardent and almost hopeful pa.s.sion. Others again show him jealous, despondent, despairing; sometimes gloomily, and sometimes with touching resignation. But a great many of them have a mixed character, where, in the s.p.a.ce of a line, he pa.s.ses from one mood of mind to another.

As an example of pleasing and calm reflection, I would cite the first of his sonnets, according to the order in which they are usually printed.

It is singular to find it confessing the poet's shame at the retrospect of so many years spent.

_Voi ch' ascoltate in rime spa.r.s.e il suono._

Ye who shall hear amidst my scatter'd lays The sighs with which I fann'd and fed my heart.

When, young and glowing, I was but in part The man I am become in later days; Ye who have mark'd the changes of my style From vain despondency to hope as vain, From him among you, who has felt love's pain, I hope for pardon, ay, and pity's smile, Though conscious, now, my pa.s.sion was a theme, Long, idly dwelt on by the public tongue, I blush for all the vanities I've sung, And find the world's applause a fleeting dream.

The following sonnet (cxxvi.) is such a gem of Petrarchan and Platonic homage to beauty that I subjoin my translation of it with the most sincere avowal of my conscious inability to do it justice.

In what ideal world or part of heaven Did Nature find the model of that face And form, so fraught with loveliness and grace, In which, to our creation, she has given Her prime proof of creative power above?

What fountain nymph or G.o.ddess ever let Such lovely tresses float of gold refined Upon the breeze, or in a single mind, Where have so many virtues ever met, E'en though those charms have slain my bosom's weal?

He knows not love who has not seen her eyes Turn when she sweetly speaks, or smiles, or sighs, Or how the power of love can hurt or heal.

Sonnet lxix. is remarkable for the fineness of its closing thought.

Time was her tresses by the breathing air Were wreathed to many a ringlet golden bright, Time was her eyes diffused unmeasured light, Though now their lovely beams are waxing rare, Her face methought that in its blushes show'd Compa.s.sion, her angelic shape and walk, Her voice that seem'd with Heaven's own speech to talk; At these, what wonder that my bosom glow'd!

A living sun she seem'd--a spirit of heaven.

Those charms decline: but does my pa.s.sion? No!

I love not less--the slackening of the bow a.s.suages not the wound its shaft has given.

The following sonnet is remarkable for its last four lines having puzzled all the poet's commentators to explain what he meant by the words "Al man ond' io scrivo e fatta arnica, a questo volta." I agree with De Sade in conjecturing that Laura in receiving some of his verses had touched the hand that presented them, in token of her grat.i.tude.[O]

In solitudes I've ever loved to abide By woods and streams, and shunn'd the evil-hearted, Who from the path of heaven are foully parted; Sweet Tuscany has been to me denied, Whose sunny realms I would have gladly haunted, Yet still the Sorgue his beauteous hills among Has lent auxiliar murmurs to my song, And echoed to the plaints my love has chanted.

Here triumph'd, too, the poet's hand that wrote These lines--the power of love has witness'd this.

Delicious victory! I know my bliss, She knows it too--the saint on whom I dote.

Of Petrarch's poetry that is not amatory, Ugo Foscolo says with justice, that his three political canzoni, exquisite as they are in versification and style, do not breathe that enthusiasm which opened to Pindar's grasp all the wealth of imagination, all the treasures of historic lore and moral truth, to ill.u.s.trate and dignify his strain. Yet the vigour, the arrangement, and the perspicuity of the ideas in these canzoni of Petrarch, the tone of conviction and melancholy in which the patriot upbraids and mourns over his country, strike the heart with such force, as to atone for the absence of grand and exuberant imagery, and of the irresistible impetus which peculiarly belongs to the ode.

Petrarch's princ.i.p.al Italian poem that is not thrown into the shape of the sonnet is his Trionfi, or Triumphs, in five parts. Though not consisting of sonnets, however, it has the same amatory and constant allusions to Laura as the greater part of his poetry. Here, as elsewhere, he recurs from time to time to the history of his pa.s.sion, its rise, its progress, and its end. For this purpose, he describes human life in its successive stages, omitting no opportunity of introducing his mistress and himself.

1. Man in his youthful state is the slave of love. 2. As he advances in age, he feels the inconveniences of his amatory propensities, and endeavours to conquer them by chast.i.ty. 3. Amidst the victory which he obtains over himself, Death steps in, and levels alike the victor and the vanquished. 4. But Fame arrives after death, and makes man as it were live again after death, and survive it for ages by his fame. 5. But man even by fame cannot live for ever, if G.o.d has not granted him a happy existence throughout eternity. Thus Love triumphs over Man; Chast.i.ty triumphs over Love; Death triumphs over both; Fame triumphs over Death; Time triumphs over Fame; and Eternity triumphs over Time.

The subordinate parts and imagery of the Trionfi have a beauty rather arabesque than cla.s.sical, and resembling the florid tracery of the later oriental Gothic architecture. But the whole effect of the poem is pleasing, from the general grandeur of its design.

In summing up Petrarch's character, moral, political, and poetical, I should not stint myself to the equivocal phrase used by Tacitus respecting Agricola: _Bonum virum facile dixeris, magnum libenter_, but should at once claim for his memory the t.i.tle both of great and good. A restorer of ancient learning, a rescuer of its treasures from oblivion, a despiser of many contemporary superst.i.tions, a man, who, though no reformer himself, certainly contributed to the Reformation, an Italian patriot who was above provincial partialities, a poet who still lives in the hearts of his country, and who is shielded from oblivion by more generations than there were hides in the sevenfold shield of Ajax--if this was not a great man, many who are so called must bear the t.i.tle unworthily. He was a faithful friend, and a devoted lover, and appears to have been one of the most fascinating beings that ever existed. Even when his failings were admitted, it must still be said that _even his failings leaned to virtue's side_, and, altogether we may p.r.o.nounce that

His life was gentle, and the elements So mix'd in him that Nature might stand up And say to all the world, "This was a man!"

[Footnote A: Before the publication of De Sade's "Memoires pour la vie de Petrarque" the report was that Petrarch first saw Laura at Vaucluse.

The truth of their first meeting in the church of St. Clara depends on the authenticity of the famous note on the M.S. Virgil of Petrarch, which is now in the Ambrosian Library at Milan.]

[Footnote B: Petrarch, in his dialogue with St. Augustine, states that he was older than Laura by a few years.]

[Footnote C: "The Floral games were inst.i.tuted in France in 1324. They were founded by Clementina Isaure, Countess of Toulouse, and annually celebrated in the month of May. The Countess published an edict, which a.s.sembled all the poets of France, in artificial arbours, dressed with flowers; and he that produced the best poem was rewared with a violet of gold. There were, likewise, inferior prizes of flowers made in silver.

In the meantime, the conquerors were crowned with natural chaplets of their own respective flowers. During the ceremony degrees were also conferred. He who had won a prize three times was p.r.o.nounced a doctor '_en gaye science_,' the name of the poetry of the Provencal Troubadours. This inst.i.tution, however fantastic, soon became common, through the whole of France."--_Warton's History of English Poetry_, vol i. p 467.]

[Footnote D: I have transferred the following anecdote from Levati's Viaggi di Petrarea (vol. i. p. 119 et seq.). It behoves me to confess, however, that I recollect no allusion to it in any of Petrarch's letters, and I have found many things in Levati's book which make me distrust his authority.]