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[ 538 ]
SALUTATI
AND
THE POETA
THEOLOGUS
539
poetsfrequentlyexpressedtheologicaltruths,thesewere truthsaccesof
sibleto naturalreason.Whereasthe validityof thischaracterization
PetrarchandBoccacciocaneasilybe demonstrated
by referenceto their
more
difficult
to definebeon
are
the
work, Salutati's
thoughts
subject
causehe changedhis mind in the courseof his life. By his last years
Salutati,however,hadcometo the view heldby PetrarchandBoccaccio thatthe creativepowerof the ancientpoets,if itselfa divinelybestowedgift, was nonethelesspurelynaturalin its operations.
Sinceat leastthe sixth centuryB.C., enemiesof the poets had reeffectson moralsand
gardedthefictionsof poetryashavingdeleterious
fromancienttimesdefendersof
thepursuitof truth.3Correspondingly,
be'lies
had
of the poets'allegorically:
to
the
poetry attempted explain
neaththe alluringfictionson the exteriorwere concealedimportant
truths.Aristotlereflectedthispositionwhen he impliedthatthe poets
were theologians,'thosewho in the earliesttimesfirstreflectedupon
the gods.'4Generallyspeaking,earlyChristianscholarswere ambivalent aboutpaganpoetry.They fearedits sensualallurementsand susmightfindtheirbaserdesiresintensifiedby such
pectedthatChristians
the poemsas allegories,they
reading.On the otherhand,approaching
referfoundmanynaturaltruthsin themandevenpropheticstatements
made
latter
the
to
later
revealed
the
truth.5
poetsimring
Especially
for
Christian
apologeticpurposes.6
portant
3
Ernst R. Curtius, European Literature and the Latin Middle Ages, trans. Willard R.
Trask (New York, 1963), p. 204, sees Plato's attack on Homer in the Republic as the
'culmination' of the quarrel. See also August Buck, Italienische Dichtungslehren vom
Mittelalter bis zum Ausgang der Renaissance, Beihefte zur Zeitschrift fur Romanische
Philologie, 94 (1952), p. 67.
4
Metaphysics, I, 3, 983b28-30. For Aristotle's use of the term 'theologians' for the
poets, see Curtius, EuropeanLiterature,pp. 217-218.
5 Alfredo Galletti, 'La
"ragione poetica" di Albertino Mussato ed i poeti-theologi,' in
Scritti varii di erudizione e di criticain onore di Rudolfo Renier (Turin, 1912), pp. 337-341.
Although Augustine, De civ. dei, 6:8, appears to reject allegorical interpretation of the
poets, elsewhere he seems to legitimize its use, thereby making the poets' fictions acceptable: ibid., 7:29. St. Jerome was the severest critic of the poets: Epist., xxI, 13. Yet he did
not forbid Christians' reading them and he himself occasionally interpreted the poets allegorically for his own purposes: Ferdinand Piper, 'Virgilius als Theolog und Prophet des
Heidenthums in der Kirche,' EvangelischerKalender, 13 (1862), 45-46, 53. For the attitude
of early Christian writers specifically to Virgil's Ecloga iv see P. Courcelle, 'Les exegeses
chretiennes de la quatrieme eglogue,' Revue des etudes anciennes, 59 (1957), 294-319.
6 Domenico Comparetti, Virgilio nel medio evo (Florence, 1967), pp. 121-124;
and
Karl Strecker, ' "Jam nova progenies caelo demittitur alto," ' in Virgilio nel Medio Evo:
Studi medievali, N.S. 5 (1932), 167ff. Jerome, however, unequivocally denied the validity
of seeing Virgil as 'a Christian without Christ,' i.e., one who had knowledge of Christian
truths before the advent of Christ: Epist., LIII, 7, cited in Comparetti, p. 124, n. 3.
540
RENAISSANCE
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paretti, Virgilio, especially pp. 91-117 and 125-146. On Abelard and Innocent III see
Piper, 'Virgiliusals Theolog,' pp. 66-67 and 70. On the varying fortunesof Boethius'
condemnation of the scenicaemeretriculae
in the Middle Ages see Klaus Heitmann,
'Boethius'Verdammungder Musen in Mittelalter,'in RenataeLitterae,ed. Klaus Heitmann and Eckhart Schroeder (Frankfurt a. M., 1973), pp. 23-49.
8 On this debate, in addition to Galletti, 'La "ragionepoetica," ' pp. 331-358, and
Curtius,EuropeanLiterature,
Dichtungslehren,
pp. 214-221, see Buck, Italienische
pp. 6972; Manlio Dazzi, II Mussatopreumanista(1261-1329): l'ambientee l'opera (Vicenza, 1964),
Theorienin deritalienischen
Litterarhistorische
Friihrenaissance,
Forschungen,12 (Berlin,
1900), pp. 5-12. The Mussato texts on poetry are published in Albertini Mussati Historia
The letter of fra Giovannino is found in the 1636 edition, pp. 70-73. Dazzi gives an
Italiantranslationof a number of the metric lettersof Mussato,pp. 169-195.
541
542
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trarchcites the samepassagefrom Cicero in Inv. I but without any comment: Invective,
P. 33.
543
544
RENAISSANCE
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20 Seniles,
4, 5 (Opera quae extant [Basel, 1581], p. 787): '. .
on Poetry(Princeton,1930).
and xv by CharlesG. Osgood, Boccaccio
545
pretation can utilize the poets in the service of the Faith (II, 768-769).
Along with Petrarch,Boccaccio believed poetry a divine gift given
by God only to a few men.22But, at one point he was willing to go beyond Petrarchin granting the poets contact with divine truth. After
discussingthe varioustheoriesas to the originatorof poetry, Boccaccio
hazardshis own opinion:
I cannot believe that the sublime effects of this great art were first bestowed upon
Musaeus, or Linus, or Orpheus, however ancient, unless, as some say, Moses and
Musaeuswere one and the same.... Ratherit was instilledinto most sacredprophets
dedicated to God. For we read that Moses, impelled by what I take to be this poetic
longing, at dictation of the Holy Ghost, wrote the largerpart of the Pentateuchnot in
prose but in heroic verse. In like manner, othershave set forth the great works of God
in the metrical garmentsof letters, which we call poetic.
Ibid.,ni, 699: 'Poesisenim, quam negligentes abiciuntet ignari, est fervor quidam
exquisite inveniendi atque dicendi, seu scribendi,quod inveneris.Qui, ex sinu dei procedenspaucis mentibus,ut arbitror,in creationeconceditur,ex quo, quoniammirabilis
sit, rarissimisemper fuere poete. Huius enim fervoris sunt sublimes effectus, ut puta
mentem in desideriumdicendicompellere,peregrinaset inauditasinventionesexcogitare,
meditatas ordine certo componere, ornare compositum inusitato quodam verborum
atque sententiarumcontextu, velamento fabulosoatque decentiveritatemcontegere.'
546
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truthin thepoetslieswithinthepoetsthemselves.
Theircreativeenergy,
if itselfa divinegift, functionswithoutsupernatural
aid in expressing
truthswhichat thehighestleveldealwith divinethings.23
The effectof
of poetrywasto placetheexaltedpowersascribedto
thisde-sanctifying
the art underhumancontrolwhile at the same time renderingthe
ancientpoetsmoreaccessible
asmento othermen.Paradoxically
while
to
divide
more
from
the
ancient
Christian
culture
tending
sharply
throughits denialof a divinerevelationto the poets,the approachof
PetrarchandBoccaccioto poeticinspiration
established
atthesametime
a closerhumanbondbetweenthe two ages.
ColuccioSalutati's
firstknowndefenseof poetryappearedin a letter
writtenon October25, 1378, to the BolognesechancellorGiuliano
Zonarini.In Septemberof thatyearSalutati,who hadaskedZonarini
to purchasefor him a manuscriptof Virgil in Bologna,receivedan
epistolarylecturefromthepiousZonarinion thedangersof readingthe
poet: ratherthanreadthis 'lyingseer'Salutatishouldbe spendinghis
23
e gli altriscritti
Ibid.,pp. 719-720; Vita di Dante, in II comentoalla divinacommedia
intornoa Dante,ed. Domenico Guerri,Scrittorid'Italia,84-86 (Bari, 1918), I, 41; and II
comento,ibid.,pp. 142-143. Therefore,he finds dealing with St. Augustine'sprophetic
interpretationof Eccles.4.6-7 an awkwardtask: ibid.,la,9-10. The extent to which the
text of II comentowas actuallywritten by Boccaccio, however, is debatable.See also II
dellavita di Dante,ibid.,I, 90, where Boccaccio drawsthe distinctionbeprimocompendio
tween the Scriptureand ancientpoetry as follows: 'quellafu dettatadallo Spiritosanto,
il quale e tutto verita, e questafu trovatadallo'ngegnodegli uomini, li quali di quello
Spiritoo non ebbono alcunaconoscenzao non 1'ebbonotanto piena.'Admittedly,while
the basicdistinctionis clear,the finalclauseleavesan ambiguity.The passagewas omitted
from the second compendio:
ibid.
FrancescoTateo, 'Retorica'e 'Poetica'fraMedioevoe Rinascimento
(Bari, 1960), pp. 7273, writing on Boccaccio'sdefinition of poetry (see above, n. 22), comments: 'Cosi e
significativoil passaggioda una considerazioneteologica delfervor(ilfurore,l'ispirazione
divina), che pur trasparein queste pagine, ad una considerazionedi esso meno determinata (un generico impulso, naturale,piu che divino), che spinge l'uomo alla poesia,
come ad ogni impegnataoccupazionedella sua anima.' On the historicalproblem of
priority in the invention of poetry Tateo (p. 80) suggests that 'secondo la mentalita
medievale, il definirela questionenon poteva toccare a lui [Boccaccio], ma solo alla
testimonianzadegli autori....' Buck, Italienische
Dichtungslehren,
p. 87, impliesthatboth
Petrarchand Boccaccio as well as Salutatibelieved that the poetatheologuswas inspired
'von einem gottlichenHauch.'While TrinkausinterpretsBoccaccioas denyingthe direct
influenceof the Holy Spirit (InMy Image,p. 695), he attenuatesthis affirmationlaterby
writing (p. 713) that Landinoin the next century 'stressesmuch more firmly and explicitly than had Boccaccio or Salutatithat the poet is divinely inspired.'The case of
Salutati,as we shallsee, is complex, but for Boccaccioit seemsclearthat the paganpoets'
discovery of truth was 'natural.'
547
the two lettersto Zonarini,the final letter to Giovannida San Miniato, and the letter to
Giovanni Dominici are taken from the English translationof these lettersby Ephraim
Emerton, Humanismand Tyranny (Cambridge, 1925), pp. 290-308,312-341, and 346-377.
25 Ibid., I, 301-302.
26 Ibid.,p. 302: 'sanctius
plane,fateor,et utiliuslectioni sacrepagine sineintermissione
temporisinsudare;sed hec inventa gentilium ac etiam, quos adeo horres,carminapoetarum, si quis ea alta mente libraverit,non parvum edificantatque prosunt ad ea que
fidei sunt et que legenda tuis litterispersuades.'
548
RENAISSANCE
QUARTERLY
549
Through this passagethe Holy Spirit revealsto man not the repetitive
nature of God's operationsbut rather the circularityof naturalprocessesand the similarityof various events in human history (325-326).
Why then perverselyinterpretVirgil when he saysthe very samething?
Whether he arrived at this truth through the brilliance of his own
genius or by some divine revelationor whether, inspiredlike Caiaphas,
he spoke in ignorance,Virgil nonethelesswas a prophet (327). Writing
after the cessation of the civil wars, Virgil in these verses might be
speakingof an age ofjustice representedby the Virgin and of peace, the
'Saturniaregna.' By 'new offspring'he might be referringto the Platonic conception of pre-existentsouls lodged in the starscoming down
into human bodies or, in consonancewith the future Faith, to the infusion of souls createdfrom nothing into separatebodies. But usually
most interpreterstake 'new offspring' to refer to 'Christ, God's true
wisdom incarnate.'30
With this rebuttalSalutatiinformed Zonarinihe wished to consider
the discussionclosed. Despite the attempt to give alternativeexplanations, the obvious hesitancy, and sometimes ambiguous choice of
words, Salutatiappearsin these two lettersreally to have believed that
at least unknowingly great pagan poets like Virgil sometimes had uttered Christiantruths under the influence of divine inspiration.Like
Mussato, Salutatistresseda certaincontinuity of truth between pagan
and Christianepochs as the product of the constant operationsof the
Holy Spirit. Salutatiseems to have been somewhat less reluctant to
29 Epist.,I, 324: 'quid
sperarepossumusde poetarumcarminibus,in quibusplerumque
videturaut sub allegoriarummysterioaut in ipso verborumpropatulocertissimeveritatis
divinus spiritusresonare?'
30 Ibid., pp. 328-329: 'quod si novam progeniem, ut plerique opinantur,Christum,
veram Dei sapientiamincamatam,velimus accipere,adhuc tamen ab illa circulationis
obiectionein eo quod novam dixit et non redeuntemnonqueiterandamfacilepurgabitur
vates noster.'
550
RENAISSANCE
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551
shows that Seneca had 'certain'knowledge that the human soul was
infused in the body alreadyarticulatedinto its variousparts,but while
the body was still in the uterus.Awarenessof such a processcould only
have been acquiredthrough revelation.34Salutati'sexplanationis that
God 'wantedthis truthto be revealedthroughthis our poet.' If the poet
reallyknew the truthhe spoke, then God shouldbe praisedfor inspiring
him with the spirit of truth. On the other hand, if, as many think, the
poet did this unconsciously-even though his words can be read as
expressingtruth-then 'I renderthanksto the infinite wisdom of God
which made this truth availablein the context of this fable.'35His emphasison Seneca's'certitudeof truth' suggeststhat he believes the poet
conscious of the import of his words. But, whichever his position,
Salutatiseems to imply in these passagesthat in the deepestpart of this
work by Senecaone comes in contactwith the ultimatesourceof truth
and attainsknowledge not discoverableby unaidedreason.
In the remainderof the first book detailing Hercules' marriageto
Megaraandhis subsequentmurderof her and theirthreesons and in the
unfinishedsecond book devoted to discussingHercules'fabled descent
to the Underworld, Salutatifollowed the same procedureof analyzing
names for their original meanings and then defining the truths which
such identificationssuggested. Perhaps Salutati stopped work on the
treatiseat the news that Giovanni da Siena, to whom it was dedicated,
had died. More probably, as Salutatiproceeded with his analysis,he
realizedthathis conceptualframeworkwas too restricting.By the opening of the secondbook he had decidedto treatindividuallythe laborsof
Hercules, but this patently was difficultto reconcile with his original
intention of analyzingthe two Senecantragedies.36
34 Ibid., p. 592: 'Quod quiaverissimumest et ita tenendumfideliter,ut scripsi,et tamen
non nisi post fidei nostre documentainvenio humano generi revelatum, maxime admirationisest autorem veritatem huius tam difficilisrei et per philosophosdiversiset
contrariisdisputationibusexplicate sub huius fabule involucro reliquisse,ut inter fictionum latebrastam exquisiteveritatisprodeatcertitudo.'
35 Ibid.: 'ille,
inquam, deus et per hunc poetam nostrum hanc veritatem voluit apparere. Quod si poeta sensit,laudemusdeum, qui sibi veritatisspirituminspiravit.Sin
hec nostrivatisnon fueritintentio,sedpoema suumad id
autem, ut pluresarbitrabuntur,
quod intendo valeat adaptari,grates ago infinite dei sapientieque hanc veritatem in
huius fabule serie dederitdeprendisse.'Salutatibelieved in the authenticityof Seneca's
correspondencewith St. Paul (Epist.,I, 150), yet this is never usedas evidencein proving
the philosopher'sknowledge of Christiantruth.
36 De laboribus
Herculis,nr, 612. Ullman, however, ties his dating to the death of
Giovanni da Siena:ibid.,I, vii.
552
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Becausethe subsequent
effortto dealwith the Herculesmythsindicatescontinuedrelianceon the propheticinterpretation
of ancientpomust
said
be
about
the
of
etry,something
chronology the secondedition. Salutati'soriginalintentionin this editionhad been to prefacea
studyof the laborsin threebookswith a few introductory
chapterson
thenatureof poetry,but,ashe beganto write,he realizedtheextensive
natureof the subjectmadeanotherbook necessary.37
Therefore,when
in 1391he describedthe workas eventuallyto consistof fourbooks,38
it seemsprobablethatthe firstbook wasroughlyin its presentstateof
In 1405Salutatimentionedthatonly Book II hadbeen
completion.39
but
completed evenit wasnotyet corrected,whiletheotherthreebooks
Giventhe humanist'stime-consuming
remainedunfinished.40
producin thelastdecadeof hislife,it canbe assumedthat
tionof othertreatises
most of the De laboribus
Herculisas we have it was writtenin the last
halfof the 1380'sandthefirsthalfof the 1390's. As we shallsee,moredatedcorrespondence
over,Salutati's
belongingto thelateryearsof his
life indicatesthathe held a conceptionof poeticinspirationdiffering
Herculis.
markedlyfrom thatexpressedin passagesof the De laboribus
37
Ibid.,p. 76.
Epist.,IV, 253. It seemsclearthat the need of four books becameapparentas he was
Herculis,I, 73: 'Fateor,nec pudet, ingenue me de poetica dicere
writing De laboribus
meditantemnec tot nec taliaquot et qualiaserieprecedentisvoluminisexplicuicogitasse.
Putabamuno vel duobus capitulistotam illam materiamexpedire.'He ascribesthe decision to Divine Providence:ibid.,p. 76.
39 Ullman, The Humanism,
p. 25, n. 1, agreesthat 'most of Book I must have been
finishedby 1391.'If thisis the terminus
antequemfor Book I, the sectionof the De laboribus
Herculiswhich makesmost of the claimsfound in the book for some sort of divinerevelation to the paganpoets, then the position of Alfredvon Martin (SalutatiunddashumanistischeLebensideal[Berlin, 1916], p. 240, n. i) and Hans Baron (The Crisisof the Early
2nd ed. [Princeton,1966], pp. 297-299) that Salutatibecame 'more
ItalianRenaissance,
and more extremein his defenseof antiquity'is open to question.Von Martin'squotations from Salutati'sDe seculoet religione,ed. BertholdL. Ullman (Florence,1957), p. 37
-dated 1381-82-and his Defato etfortuna,Bk. n, c. 4 (Urb. Lat. 1184, fol. 13), dated
1396-97, designedto show Salutati'sconservativeattitudetoward the poets before the
last decadeof his life, do not effectivelyprove his point. The passagefrom the De seculo
condemns only the comic poets and that from the Defato criticizesmerely the 'poete
lasciviorisstili,'who arespecificallydistinguishedfrom Virgil andTerence (atleastin the
caseof the Eunuch).On the otherhand,in the Defato, Bk. II, c. 5, Virgil is referredto as
38
553
554
RENAISSANCE
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555
standing contradicts the position of previous writers (I, 46): '. .. cum poetarum figmenta
posita sint in medio, nec uni homini, licet doctissimo,sed toti posteritatirelictasint: quis
audeataffirmarequod, quisquisille fuerit qui semel aliquidipsorumexponensattigerit,
reliquosquibusillud idem relictumsit a iure atquefacultateexpositionisexcludat?'After
all, Fulgentiusaddshis interpretationsto those of Anaximander,Xenophanes,Pisander,
and others. If interpretationsdiffer, let the readerjudge them on their merits (I, 47).
Salutatieven concedesat certainpoints that he sometimesgives differentinterpretations
of the same passage(m, 548-549 and 578). The readershould choose the interpretation
he wishes.
556
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... in thisrespectspiritualanddivinepoetrydifferfromthehumanandsecularkind,
sinceall the formeris true,whetherone looks to the literalor considersthe hidden
sense.The latter,however,althoughit mightbe true,almostalwaysis a figmentof
imagination.The formertype of poetry,sinceit hasas its authorthe Holy Spirit,is
ordainedto an infinityof meanings,nor is a truthcongruentto the letterableto be
conceivedwhich was not from the beginningintendedby the infinitespiritfrom
whosethronethattruthproceeds.Thelattersortof poetry,however,in so farasit is a
humaninvention,is so orderedto the meaningof the authorthatsometimesit is relatedby God,the authorof all things,to somethingotherthanthe manthoughtand
sometimesit meansonly what the manwishedto express.
The Holy Spiritenvisagedand intendedall the possible 'true'interpretations of Scripturewhereasthe ancient poets, becauseof some sort of
divine influence, might have expressed truths far greater than they
realized. It is the task of the interpreter-Salutati refers to him here
significantlyas the 'mystic interpreter'(86)-to read the poets piously
in search of the divine truths buried in the allegorieswritten unconsciously under the guidance of the Holy Spirit.
Virgil is Salutati'sfavorite case in point. In Book II Salutatiprovides
several examples of prophecy from Virgil's work, some alreadycited
in his controversywith Zonariniin 1378-79. If understood'piously'the
verses (Aen. I, 664-665),
Myson,whoartalonemy strength,
my mightypower
O son,whoscorestthemightyfather's
darts,
Typhoean
refer to the unity of essenceand multiplicity of personsin God. Similarly other verseslike Ec. vIII, 73-75, and Aen. I, 229-230, reveal divine
mysteriesbeyond the ken of human reason (82-84). As Salutatiwrites
of Virgil in Book I: 'And if perchancehe is said to have prophesied
somethingtrue, as many believe, this was not the intentionof Maro but
of God revealing his mysteries even through the Gentiles and of the
power of truthcoming forth even out of lies' (14). There is no question
that the poets were secretlymonotheistsand that the multitude of gods
who decoratetheir pages were merely names for the multiform powers, acts, and effectsof the same divine being. Yet, Salutatiis reluctant
to grant them consciousunderstandingof the truthsthey uttered concering the essenceof this one god.
Early in Book iv he returnsto considerationof the relationshipof
divine inspirationto the poetry of the Gentiles (457-462). Although
the Scripturesnever speak of punishmentafter death for evil souls in
hell, this can be inferredfrom a variety of passages.While many philos-
557
558
RENAISSANCE
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in 1405.49
Iv, 170-205. For the dating of the letters, see Berthold L. Ullman, Studiesin theItalian
Renaissance, Storia e letteratura, 51 (Rome, 1955), pp. 229-230 and 249-251; also The
Humanism, pp. 59-60. I accept Ullman's dates of circa 1389 for Epist., m, 221-231;
1398/9 for m, 539-543; and 1404/5 for IV, 170-205. On Lucula noctis see Ullman, The
Humanism,pp. 63-65, and notes. Salutatialso wrote two defensesof Virgil defending
him from charges of error and immorality: Epist., m, 246-276, dated by Novati as 1398?
and by Ullman about 1378 (The Humanism, p. 55, n. 2); and m, 232-238, dated by
559
560
RENAISSANCE
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truth under a false covering of words?A poem is one thing, a narrativein poetic form
is another.A poem is man's invention, a fiction or the relationof something fictitious;
but Holy Scriptureis not of human invention, is neither fiction nor relatedas something fictitious, but is absolutetruth even though in a pervertedor inappropriateform
of speech. (Epist., iv, 199-200)
In some senseas a compensation,immediatelyafterdenying such inspiration to poetry, Salutatiinsists on the ultimately divine origin of
all truth:
The concept of the mind which teachesand makes plain that which is, is not God, but
may more properly be said to be from God. Perhapsyou think this is not God; but,
when it is carriedback to God it is without doubt God in reality, differingin form of
expressionbut not in substance.So that, if truth is found in the Prophets and in other
sacredwritings, whether of the heathen or of believers or in your abhorredsongs of
the poets, it makes no difference. (Epist.,iv, 200)
Yet this recognition that all truthis in the final resultderivedfrom God
and that through human reasonthe poet discoveredcertaintheological
54 Epist., iv, 178-180. Salutatihad previously spoken of the figurative language of
Herculis,I, 8-9
Scripturewithout brandingit falsehood: see for example, De laboribus
and 15-16.
561
truthsis not at all equivalentto the beliefthat thesetruthswere implanteddirectlyin the poet'smindby the Holy Spirit.
theletterto Dominiciwrittena yearor so laterbreaks
Unfortunately,
off just beforethe point where, afterstressingthe poetic qualityof
Scripture,Salutatiwould haveto offera distinctionbetweenthe two.
Nevertheless,
by describingthe 'outwardlayer'of the Songof Songsas
'eroticand lascivious'and the languageof the Scriptureas 'departing
from the properandusualmeaning,'Salutatiappearsto be preparing
thewayfora distinctiondrawnon thelinesfoundin theletterof 1404/5
(Epist., IV, 236).
Salutati's
beliefin somekindof divineinspiration
actingon thepoets,
which is expressedin the lettersto Zonariniand in the De laboribus
renderedsucha distinctionimpossible.Forthisreasonin those
Herculis,
discussions
the crucialfactorwas the truthvalueof the literalmeaning
in Scripture.BehindSalutati'sshiftto the new criterionlay his abandonmentof the belief in poetic inspirationas at timesinfluencedby
divineagency.
To distinguishthusbetweenthe humanoriginsof the poets'truth,
evenin itsloftiestexpressions,
andthedivinesourceof Scripture,
wasto
the
the
difference
between
and
Christian
worlds.
But,
emphasize
pagan
thisview thatthepoets'inspiration
waspurelytheirown
paradoxically,
couldatthesametimefostera senseof affinitywiththeancientsfounded
on acceptanceof a common humannature.Once Virgil'screative
powerwas understoodin naturalterms,the man andhis work could
becomemoresusceptibleto understanding
in humanterms.Petrarch's
lettersto variousancientpoetsdemonstrate
how the processworked.
Forthe samereason,moreover,both he andBoccacciotreatedancient
andmodernpoetryaspartsof a singleartderivingits inspiration
from
the energyof the humanmind.
It is, of course,debatablewhetherthisapproachelevatedthe creative
power of the poet to a higherdegreethan did the fifteenth-century
Neoplatonicconceptionof thepoet,whichsawhimasheirto a divinely
revealedbody of truths,composedunderthe guidanceof a heavenly
influence.55
Onething,however,is certainandthatis, if oneregardsthe
55 As hasbeen seen,all threefourteenth-centuryhumanistssharedwith many medieval
scholarsthe belief that the poets knew truthsthey did not expressunveiledto the public.
Apartfrom Salutatiin his earlymaturity,however, none of the threebelievedin a direct
divine inspirationin the pagan poets. In the case of Boccaccio, Trinkaus(In Our Image,
In,695) seemsto agreewith this. Yet his analysiselsewhereimpliesthat all three,like the
RENAISSANCE
562
QUARTERLY
of humansocietyandhistoryas characteristic
of modersecularization
in
this
the
then
respect fourteenth-century
proponentsof poetry
nity,
morecloselytheconceptionof creativityheld
seemto haveapproached
in the fifteenth.
by our own age thandid theirsuccessors
For Salutati,on the otherhand,thisdelineationof two culturesled
in the endto a profoundquestioningof thevalueof paganlettersfor a
for a humanist.One
Christian,a kindof thinkingpotentiallydisastrous
and
scholarhas noted the 'cautious' 'diplomatic'approachtakenby
Salutatiin his defenseof paganlettersfoundin the unfinishedletterof
of his own lifelong
1406to Dominici.56Openingwith an affirmation
and
'Laudi
CristoforoLandino'sprologue to his commentaryon Dante's Divina Commedia:
di Cristoforo
Landinoet di Alessandro
della poesia et de poeti,' in Dante con l'espositione
Vellutello(Venice, 1564). See also Charles Trinkaus, 'The Unknown Quattrocento
Poetics ofBartolommeo
563
RONALD G. WITT