as well by his writings as Charles IV.325 knows him. And in fact, even in his lifetime, his fame extended far beyond Italy. And the emotion which he felt was natural when his friends, on the occasion of a visit to his native Arezzo (1350), took him to the house where he was born, and told him how the city had provided that no change should be made in it.326 In former times the dwellings of certain great saints were preserved and revered in this way, like the cell of St. Thomas Aquinas in the Dominican convent at Naples, and the Portiuncula of St. Francis near Assisi; and one or two great jurists also enjoyed the half-mythical reputation which led to this honour. Towards the close of the fourteenth century the people at Bagnolo, near Florence, called an old building the ‘Studio’ of Accursius (b. about 1150), but, nevertheless, suffered it to be destroyed.327 It is probable that the great incomes and the political influence which some jurists obtained as consulting lawyers made a lasting impression on the popular imagination.
To the cultus of the birthplaces of famous men must be added that of their graves,328 and, in the case of Petrarch, of the spot where he died. In memory of him Arquà became a favourite resort of the Paduans, and was dotted with graceful little villas.329 At this time there were no ‘classic spots’ in Northern Europe, and pilgrimages were only made to pictures and relics. It was a point of honour for the different cities to possess the bones of their own and foreign celebrities; and it is most remarkable how seriously the Florentines, even in the fourteenth century—long before the building of Santa Croce—laboured to make their cathedral a Pantheon. Accorso, Dante, Petrarch, Boccaccio, and the jurist Zanobi della Strada were to have had magnificent tombs there erected to them.330 Late in the fifteenth century, Lorenzo Magnifico applied in person to the Spoletans, asking them to give up the corpse of the painter Fra Filippo Lippi for the cathedral, and received the answer that they had none too many ornaments to the city, especially in the shape of distinguished people, for which reason they begged him to spare them; and, in fact, he had to be contented with erecting a cenotaph.331 And even Dante, in spite of all the applications to which Boccaccio urged the Florentines with bitter emphasis,332 remained sleeping tranquilly by the side of San Francesco at Ravenna, ‘among ancient tombs of emperors and vaults of saints, in more honourable company than thou, O Home, couldst offer him.’ It even happened that a man once took away unpunished the lights from the altar on which the crucifix stood, and set them by the grave, with the words, ‘Take them; thou art more worthy of them than He, the Crucified One!’333
And now the Italian cities began again to remember their ancient citizens and inhabitants. Naples, perhaps, had never forgotten its tomb of Virgil, since a kind of mythical halo had become attached to the name, and the memory of it had been revived by Petrarch and Boccaccio, who both stayed in the city.
The Paduans, even in the sixteenth century, firmly believed that they possessed not only the genuine bones of their founder Antenor, but also those of the historian Livy.334 ‘Sulmona,’ says Boccaccio,335 ‘bewails that Ovid lies buried far away in exile; and Parma rejoices that Cassius sleeps within its walls.’ The Mantuans coined a medal in 1257 with the bust of Virgil, and raised a statue to represent him. In a fit of aristocratic insolence,336 the guardian of the young Gonzaga, Carlo Malatesta, caused it to be pulled down in 1392, and was afterwards forced, when he found the fame of the old poet too strong for him, to set it up again. Even then, perhaps, the grotto, a couple of miles from the town, where Virgil was said to have meditated,337 was shown to strangers, like the ‘Scuola di Virgilio’ at Naples. Como claimed both the Plinys338 for its own, and at the end of the fifteenth century erected statues in their honour, sitting under graceful baldachins on the façade of the cathedral.
History and the new topography were now careful to leave no local celebrity unnoticed. At the same period the northern chronicles only here and there, among the list of popes, emperors, earthquakes, and comets, put in the remark, that at such a time this or that famous man ‘flourished.’ We shall elsewhere have to show how, mainly under the influence of this idea of fame, an admirable biographical literature was developed. We must here limit ourselves to the local patriotism of the topographers who recorded the claims of their native cities to distinction.
In the Middle Ages, the cities were proud of their saints and of the bones and relics in their churches.339 With these the panegyrist of Padua in 1440, Michele Savonarola,340 begins his list; from them he passes to ‘the famous men who were no saints, but who, by their great intellect and force (virtus) deserve to be added (adnecti) to the saints’—just as in classical antiquity the distinguished man came close upon the hero.341 The further enumeration is most characteristic of the time. First comes Antenor, the brother of Priam, who founded Padua with a band of Trojan fugitives; King Dardanus, who defeated Attila in the Euganean hills, followed him in pursuit, and struck him dead at Rimini with a chess-board; the Emperor Henry IV., who built the cathedral; a King Marcus, whose head was preserved in Monselice (monte silicis arce); then a couple of cardinals and prelates as founders of colleges, churches, and so forth; the famous Augustinian theologian, Fra Alberto; a string of philosophers beginning with Paolo Veneto and the celebrated Pietro of Albano; the jurist Paolo Padovano; then Livy and the poets Petrarch, Mussato, Lovato. If there is any want of military celebrities in the list, the poet consoles himself for it by the abundance of learned men whom he has to show, and by the more durable character of intellectual glory; while the fame of the soldier is buried with his body, or, if it lasts, owes its permanence only to the scholar.342 It is nevertheless honourable to the city that foreign warriors lie buried here by their own wish, like Pietro de Rossi of Parma, Filippo Arcelli of Piacenza, and especially Gattamelata of Narni (d. 1642),343 whose brazen equestrian statue, ‘like a Cæsar in triumph,’ already stood by the church of the Santo. The author then names a crowd of jurists and physicians, among the latter two friends of Petrarch, Johannes ab Horologio and Jacob de Dondis, nobles ‘who had not only, like so many others, received, but deserved, the honour of knighthood.’ Then follows a list of famous mechanicians, painters, and musicians, which is closed by the name of a fencing-master Michele Rosso, who, as the most distinguished man in his profession, was to be seen painted in many places.
By the side of these local temples of fame, which myth, legend, popular admiration, and literary tradition combined to create, the poet-scholars built up a great Pantheon of worldwide celebrity. They made collections of famous men and famous women, often in direct imitation of Cornelius Nepos, the pseudo-Suetonius, Valerius Maximus, Plutarch (Mulierum virtutes), Hieronymus (De Viris Illustribus), and others: or they wrote of imaginary triumphal processions and Olympian assemblies, as was done by Petrarch in his ‘Trionfo della Fama,’ and Boccaccio in the ‘Amorosa Visione,’ with hundreds of names, of which three-fourths at least belong to antiquity and the rest to the Middle Ages.344 By-and-by this new and comparatively modern element was treated with greater emphasis; the historians began to insert descriptions of character, and collections arose of the biographies of distinguished contemporaries, like those of Filippo Villani, Vespasiano Fiorentino, Bartolommeo Facio, Paolo Cortese,345 and lastly of Paolo Giovio.346
The North of Europe, until Italian influence began to tell upon its writers—for instance, on Trithemius, the first German who wrote the lives of famous men—possessed only either legends of the saints, or descriptions of princes and churchmen partaking