the civilization of the renaissance in italy-第96章
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shops on feast days； excepting those of the bakers and greengrocers。 The Jews and Moors； who had taken refuge from the Spaniards at Ferrara； were now again compelled to wear the yellow O upon the breast。 Contraveners were threatened； not only with the punishments already provided by law； but also 'with such severer penalties as the Duke might think good to inflict。' After this； the Duke and the court went several days in succession to hear sermons in church； and on the 10th of April all the Jews in Ferrara were compelled to do the same。 On the 3rd of May； the director of police； Zampante； sent the crier to announce that whoever had given money to the police…officers in order not to be denounced as a blasphemer； might； if he came forward； have it back with a further indemnification。 These wicked officers； he said； had extorted as much as two or three ducats from innocent persons by threatening to lodge an information against them。 They had then mutually informed against one another； and so had all found their way into prison。 But as the money had been paid precisely in order not to have to do with Zampante； it is probable that his proclamation induced few people to come forward。 In the year 1500； after the fall of Lodovico il Moro； when a similar outbreak of popular feeling took place； Ercole ordered a series of nine processions； in which there were 4；000 children dressed in white； bearing the standard of Jesus。 He himself rode on horseback； as he could not walk without difficulty。 An edict was afterwards published of the same kind as that of 1496。 It is well known how many churches and monasteries were built by this ruler。 He even sent for a live saint； the Suor Colomba； shortly before he married his son Alfonso to Lucrezia Borgia （1502）。 A special messenger fetched the saint with fifteen other nuns from Viterbo； and the Duke himself conducted her on her arrival at Ferrara into a convent prepared for her reception。 We shall probably do him no injustice if we attribute all these measures very largely to political calculation。 To the conception of government formed by the House of Este； this employment of religion for the ends of statecraft belongs by a kind of logical necessity。
Religion and the Spirit of the Renaissance
But in order to reach a definite conclusion with regard to the religious sense of the men of this period； we must adopt a different method。 From their intellectual attitude in general； we can infer their relation both to the divine idea and to the existing religion of their age。
These modern men； the representatives of the culture of Italy； were born with the same religious instincts as other mediaeval Europeans。 But their powerful individuality made them in religion； as in other matters； altogether subjective； and the intense charm which the discovery of the inner and outer universe exercised upon them rendered them markedly worldly。 In the rest of Europe religion remained； till a much later period。 something given from without； and in practical life egotism and sensuality alternated with devotion and repentance。 The latter had no spiritual competitors） as in Italy； or only to a far smaller extent。
Further； the close and frequent relations of Italy with Byzantium and the Mohammedan peoples had produced a dispassionate tolerance which weakened the ethnographical conception of a privileged Christendom。 And when classical antiquity with its men and institutions became an ideal of life） as well as the greatest of historical memories； ancient speculation and skepticism obtained in many cases a complete mastery over the minds of Italians。 Since； again； the Italians were the first modern people of Europe who gave themselves boldly to speculations on freedom and necessity； and since they did so under violent and lawless political circumstances； in which evil seemed often to win a splendid and lasting victory； their belief in God began to waver； and their view of the government of the world became fatalistic。 And when their passionate natures refused to rest in the sense of uncertainty； they made a shift to help themselves out with ancient； Oriental； or medieval superstition。 They took to astrology and magic。
Finally； these intellectual giants； these representatives of the Renaissance； show； in respect to religion； a quality which is common in youthful natures。 Distinguishing keenly between good and evil； they yet are conscious of no sin。 Every disturbance of their inward harmony they feel themselves able to make good out of the plastic resources of their own nature； and therefore they feel no repentance。 The need of salvation thus becomes felt more and more dimly； while the ambitions and the intellectual activity of the present either shut out altogether every thought of a world to come； or else caused it to assume a poetic instead of a dogmatic form。
When we look on all this as pervaded and often perverted by the all… powerful Italian imagination； we obtain a picture of that time which is certainly more in accordance with truth than are vague declarations against modern paganism。 And closer investigation often reveals to us that underneath this outward shell much genuine religion could still survive。
The fuller discussion of these points must be limited to a few of the more essential explanations。
That religion should again become an affair of the individual and of his own personal feeling was inevitable when the Church became corrupt in doctrine and tyrannous in practice； and is a proof that the European mind was still alive。 It is true that this showed itself in many different ways。 While the mystical and ascetical sects of the North lost no time in creating new outward forms for their new modes of thought and feeling； each individual in Italy went his own way； and thousands wandered on the sea of life without any religious guidance whatever。 All the more must we admire those who attained and held fast to a personal religion。 They were not to blame for being unable to have any part or lot in the old Church； as she then was； nor would it be reasonable to expect that they should all of them go through that mighty spiritual labor which was appointed to the German reformers。 The form and aim of this personal faith； as it showed itself in the better minds； will bc set forth at the close of our work。
The worldliness； through which the Renaissance seems to offer so striking a contrast to the Middle Ages； owed its first origin to the flood of new thoughts； purposes； and views； which transformed the mediaeval conception of nature and man。 The spirit is not in itself more hostile to religion than that 'culture' which now holds its place； but which can give us only a feeble notion of the universal ferment which the discovery of a new world of greatness then called forth。 This worldliness was not frivolous； but earnest； and was ennobled by art and poetry。 It is a lofty necessity of the modern spirit that this attitude； once gained； can never again be lost； that an irresistible impulse forces us to the investigation of men and things； and that we must hold this inquiry to be our proper end and work。 How soon and by what paths this search will lead us back to God； and in what ways the religious temper of the individual will be affected by it； are questions which cannot be met by any general answer。 The Middle Ages； which spared themselves the trouble of induction and free inquiry； can have no right to impose upon us their dogmatical verdict in a matter of such vast importance。
To the study of man； among many other causes； was due the tolerance and indifference with which the Mohammedan religion was regarded。 The knowledge and admiration of the remarkable civilization which Islam； particularly before the Mongol inundation； had attained； was peculiar to Italy from the time of the Crusades。 This sympathy was fostered by the half…Mohammedan government of some Italian princes； by dislike and even contempt for the existing Church； and by constant commercial intercourse with the harbors of the Eastern and Southern Mediterranean。 It can be shown that in the thirteenth century the Italians recognized a
