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Byzantium and the Italian Renaissance
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Page 6
They had had their heroic period, that of anchorites living in caves and preferring contemplation to reading and writing, as well as the period of well-organized cenobitic institutions with schools of copyists, libraries, and literary activity. Greek medieval southern Italy produced a number of writers who devoted themselves to composing not only lives of the saints, but also religious poetry; they were also preserving the traditions of learning. In the second half of the thirteenth century Roger Bacon wrote the Pope concerning Italy, in which, in many places, the clergy and people were purely Greek. An old French chronicler stated of the same time that the peasants of Calabria spoke nothing but Greek. In the fourteenth century, in one of his letters, Petrarca spoke of a certain youth who, on his advice, is to go to Calabria: he wished to go directly to Constantinople, but learning that Greece abounding once in great talents now lacks them, he believed my words; hearing from me that in our time in Calabria there were some men thoroughly acquainted with Greek literature he determined to go there. Thus, the Italians of the fourteenth century did not need to appeal to Byzantium for elementary technical acquaintance with the Greek language and the beginnings of Greek literature; they had a nearer source, in southern Italy, the source which gave them Barlaam and Leontius Pilatus.
The real influence of Byzantium upon Italy begins at the end of the fourteenth century and continues during the fifteenth century, the time of the real Byzantine humanists, Manuel Chrysoloras, Gemistus Plethon, and Bessarion of Nicaea.
Born in Constantinople about the middle of the fourteenth century, Manuel Chrysoloras enjoyed in his native country the renown of an eminent teacher, rhetorician, and philosopher. A young Italian humanist, Guarino, went to Constantinople on purpose to hear Chrysoloras; the latter taught him Greek, and Guarino began to study Greek authors. Chrysoloras, by order of the Emperor, came on a special political mission to Italy, where his fame had already reached and where he was enthusiastically received. The Italian centers of humanism, in eager rivalry, showered the foreign scholar with invitations. For several years he taught at the University of Florence, where a great group of humanists attended his classes. At the request of Emperor Manuel II, who was at that time in Italy, he removed for a short time to Milan and later on became a professor at Pavia. After a short stay in Byzantium Chrysoloras returned to Italy, and then, in behalf of the Emperor, made a long journey to England, France, and, possibly, Spain, finally entering into close relation with the papal curia. Sent by the pope to Germany to negotiate about the coming council, he arrived at Constance, where the Council was held, and died there in 1415. Chrysoloras chief importance was apparently due to his teaching and to his ability to transmit to his auditors his vast knowledge of Greek literature. His writings in the form of theological treatises, Greek grammar, translations (for example, a literary translation of Plato), and letters, do not justify attributing to him a really great literary talent. But his influence on the humanists was enormous, and they showered upon the Byzantine professor the highest praise and most sincere enthusiasm.
A History of the Byzantine Empire - Table of Contents
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Reference address : https://ellopos.net/elpenor/vasilief/byzantium-renaissance.asp?pg=6
