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Florentine ‘Libertas’: Political Independents and ‘Novi Cives,’ 1372–1378
Published online by Cambridge University Press: 17 July 2017
Extract
One of the more difficult tasks of a historian who treats Italian communal history in the fourteenth century concerns the problem of delineating the thoughts and actions of those citizens who were not allied with any of the several political factions that inevitably vied for office in the turbulent environment of the towns. With the men who were adherents of rival clans, politics was in the main a struggle for power. Their day-by-day activities are frequently the stuff of dreary, repititious Italian chronicles punctuated with blood feuds, vendettas, street fights, judicial persecutions and petty harassments. The persistent theme of cruelty and counter-cruelty heightens the monotony of this historical requiem which continues over that century during which the overwhelming majority of republican communes suffered their protracted death agonies. The historian feels rather like the spectator at an Italian opera in which the heroine's death has been antitipated since the beginning of the first act. Despite his sympathies, the historian is forced to admit that he is indeed pleased to hear the last republican aria and to see the Visconti come on stage to deliver the commune's oratorio. One is tempted to suggest not only that the death of the republic lacked dignity, but also that the various voices raised for and against her were indeed all bass. After all, what is the difference between the songs sung by the Monaldeschi and the Filippeschi of Orvieto or the tunes hummed by the feuding families of Genoa ? Were they not all in the same key? What convictions or ideologies distinguished the chorus which sang on behalf of the Malatesta of Rimini from the one which chanted for its archrival? In truth, the contending factions appear to have stood for little beyond the struggle for office, the urge to punish their enemies, and the desire to enjoy the fruits of their political victories. One is tempted to paraphrase Butterfield's observation and to say: Their successes, like Namier's researches, washed the ideas out of history.
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1 Another prominent victim of factional strife was the lyric poet and White Guelf, Guido Gavalcanti, who was banished to Sarzana in the Lunigiana and shortly after died in August of 1300. Cf. Inferno 10.58-63. Dante dedicated the Vita Nuova to his close companion, Guido; their friendship began with Guido's reply to Dante's first sonnet, A ciascun’ alma presa e gentil core, in 1283. Petrarch's own father was exiled during these years. For a convincing identification of this shadowy figure, see A. Sapori, La compagnia dei Frescobaldi in I ng hi I terra (Florence 1947) 68, 73, 106, 111, 121, 128. For the unfortunate impact of factionalism on the kinsmen of that leading Florentine Thomist, Fra Remigio de’ Girolami, whose political thought so closely paralleled that of Dante's, see R. Davidsohn, Geschichte von Florenz III (Berlin 1912) 210-212. Walter of Brienne, despot of Florence from 1342–43, removed the chronicler Giovanni Villani from the office of syndic over bankrupts, and Villani never resumed his political career. Cf. Diplomatico, S. Maria Novella (24 February 1343); Balie 2, fol. 153 (22 March 1343); idem, fols. 171-172 (4 April 1343). (The documents cited in this paper are to be found in the Archivio di Stato in Florence.) Donato Velluti's political career was almost ruined as a result of his holding office under Brienne. Cf. La cronica domestica, ed. I. del Lungo and G. Volpi (Florence 1914) 163. For the unfortunate fate of that eminent classicist and canon lawyer, Lapo da Castiglionchio, whose property was destroyed and whose banishment was decreed in 1378, see P. J. Jones, ‘Florentine Families and Florentine Diaries in the Fourteenth Century,’ Papers of the British School at Rome 24 (1956) 191-192. See Gene Brucker's ‘The Ghibelline Trial of Matteo Villani (1362), in Midievalia et humanistica 13 (1960) 48-55, for a consideration of the attack of the Guelf party on Matteo and his subsequent proscription. A similar fate befell Coluccio Salutati's predecessor in the Florentine chancellery, Niccolô di ser Monachi. Cf. D. Marzi, La can- celleria della repubblica fiorentina (Rocca S. Casciano 1910) 79-105. For comparable events in the life of Stefani, see M. Becker, ‘Un’ avvenimento riguardante il cronista Marchionne di Coppo Stefani,’ Archivio storico italiano 117 (1959) 137-146. Of the above men, the only adherent of a faction was Lapo da Castiglionchio. Bitter opposition to factionalism is, of course, voiced by Dante in all of his writings. See especially Paradiso 15.145ff.; C. T. Davis, Dante and the Idea of Rome (Oxford 1957), passim. This theme is a persistent feature of communal intellectual life throughout North Italy and we find it reflected in the writings of such early humanists as Lovato Lovati, Baldo d'Aguglione, Geri di Federigo d'Arezzo and many others. R. Weiss, ‘Per una storia del primo umanesimo fiorentino,’ Rivista storica italiana 60 (1948) 349-366; N. Rubinstein, ‘The Beginnings of Political Thought in Florence,’ Journal of the Warburg and Courtauld Institutes 5 (1942) 198-225. It can also be seen in the sermons and other ecclesiastical writings of the time. Cf. L. Minio-Paluello, ‘Remigio de’ Girolami's De Bono communi,’ Italian Studies 11 (1956) 56-59. The ideal of acting ‘per bene comune’ was vigorously proclaimed by the communal artists in their frescoes in public buildings throughout Tuscany, the historians in their chronicles and finally, by the Aristotelian civic philosophers in their Thomistic tracts. Cf. H. Wieruszowski, ‘Art and the Commune in the Time of Dante,’ Speculum 19 (1944) 14-33; N. Rubinstein, ‘Political Ideas in Sienese Art,’ Journal of the Warburg and Courtauld Institutes 21 (1958) 178-207.Google Scholar
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