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I not was to version and number did me to discover with him in the culture. It is difficult to form an idea of such a powerful movement towards classical studies; more difficult to investigate its causes. We can explain something by a reference to Fashion, that despotic and capricious goddess; but this will not explain all.

Captivated by hitherto unknown fascinations, eager to tear aside the veil which concealed its mysteries, the Humanists deified and idolized archaeology, and congregated around its temple to partake of the treasures of science which had been kept there in safe concealment since the fall of the Roman Commonwealth, more than nine centuries before.

Many conceived the hope or labored under the illusion that pagan science would heal the wounds of society; some followed the movement out of pure love of fascinating enquiries, others from curiosity; the profanum vulgus felt the contagion of example and fashion; the higher classes hoped to find in ancient philosophy the consolations which, to their own misfortune, they had ceased to expect from faith.

Paganism not only penetrated the domain of science, but conquered also the field of fine arts, although this last was exclusively and absolutely consecrated to the service of the Church. The evidence of this fact is to be found everywhere in Italy, in churches as well as in public edifices of Rome, Florence, and Venice.

Those genii who surround the Blessed Virgin, holding on high the torch of life; those winged classic youths who are meant to represent angels; those nymphs whose part it is to represent the holy women of Christendom, and whose immodest forms were not considered out of place in a church, — are all nothing but a revival of paganism and of pagan art. Every one knows that Daniele da Volterra was surnamed "il Braghettone," or breeches-maker, because he contrived to cover the most crude nudities of Michael Angelo's "Last Judgment," and that the reclining statue of Giulia Farnese, near S.

Peter's chair in the Vatican, the masterpiece of Guglielmo della Porta, was clothed by Bernini with clothes of painted lead. Giorgio Vasari asserts that Perugino could never be induced to believe in the immortality of the soul, although he had devoted all his life to painting saints and madonnas.

I must quote here an incident from the life of the greatest Humanist of the fifteenth century, Pomponius Laetus, because, owing to a recent discovery made in the catacombs of S. Calixtus, on the Appian Way, we are able to solve for the first time a mystery connected with the pagan tendencies of the Renaissance. Pomponio Leto founded in Rome an academy for classic studies, to which the most celebrated literary men of the period belonged: Imprisoned and chained in the Castle of S.

Angelo by order of Paul II, a religious and political action was brought against them upon the charge of conspiracy to secure the supreme pontificate of Rome for their master and president, Pomponio Leto.

Cardinal Platina vindicated the innocence of his colleagues, and Pomponio himself addressed to the court of Castle S. Angelo a vigorous speech, the original of which is preserved in the Vatican archives. The lack of positive evidence and the intervention of influential friends caused them to be set free; so that the Academy was able to return to its work, amidst the applause and with the help of cardinals and prelates of the Roman Church.

It is, no doubt, exceedingly remarkable that the evidence against these men, sought in vain by Paul II and his judges, should have come to light only a few years ago, and in a place entirely unsuspected.

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In the course of the excavations carried on by my illustrious master, Commendatore G. On the white plaster of the ceiling the following inscription had been written with the smoke of a tallow candle: It is evident that such a priesthood and such a pontificate have nothing to do with the Christian hierarchy; on the other hand, it is difficult to determine whether we have to deal with a more or less absurd pedantry, or with a solemn apostasy from the Christian faith by a handful of dissolute conspirators.

One thing only is certain: One line, one word alone, of the records which have been discovered by us four centuries later, made known in proper time to the court of Castle S.

The catacombs of SS. Peter and Marcellinus have another attraction for students. Poor as they are in epitaphs and works of art, they contain hundreds of names of celebrated humanists, archaeologists, and artists who explored these depths in the fifteenth and sixteenth centuries, and made record of their visits. When one walks between two lines of graves, in the almost oppressive stillness of the cemetery, with no other company than one's thoughts, the names of Pomponius Letus and his academicians, of Bosio, Panvinio, Avanzini, Severano, Marangoni, Marchi, and d'Agincourt, written in bold letters, give the lonely wanderer the impression of meeting living and dear friends; and one wonders at the great love which these pioneers of "humanism" must have had for antiquities, to have spent days and days, and to have held their conferences and banquets, in places like these.

In chapter I, page 10, of "Ancient Rome," [see immediately preceding excerpt] I mentioned Pomponio's Academy, and its visits to the crypts of Callixtus. Since the publication of my book, and the subject has been investigated again and illustrated by Giacomo Lombroso and de Rossi.

It appears that after the trial which the Academicians underwent at the time of Paul II. Angelo, they decided to turn over a new leaf. From a fraternity which was pagan in manners and instincts, which had made itself conspicuous by the use of profane language, and by the celebration of profane meetings over the tombs of the martyrs, they became the "Societas litteratorum S. Victoris et sociorum in Esquiliis," a literary society under the patronage of S.

Victor and his companion saints, namely, Fortunatus and Genesius. Their pontifex maximus became a president; their sacerdos a priest, whose duty it was to say mass on certain anniversaries. The most important celebration fell, as before, on April 21, the birthday of Rome.

We have a description by an eye-witness, Jacopo Volaterrano, of that which took place in The dinner was served in the hall adjoining the chapel of S. Salvatore de Cornutis," etc. Inafter the death of Pomponius, the anniversary meetings were held on the Capitol; the solemn mass was sung in the church of the Aracoeli, while the banquet took place in the Palazzo dei Conservatori.

The convivial feast of was not a success. Burckhardt describes it as satis feriale et sine bono vino commonplace and with no good wine.

Was the conversion of the Academicians a sincere one?