4.1 Geography and History
The Renaissance
The fall of Constantinople was lamented in Europe as signaling that no significant force remained to counter the Muslim advance westward. For many historians, it also marks the end of the European Middle Ages. As the Byzantine Empire collapsed, many Greeks sought refuge in other lands, often wealthy merchants and state officials who brought their riches with them. Many settled in Italy, especially in Venice and Rome. Those who came to Venice were assisted by Anna Notaras, a wealthy Byzantine noblewoman who had taken up residence in the city before Constantinople fell.
Byzantine scholars, theologians, artists, writers, and astronomers also fled westward to Europe, bringing with them the knowledge of ancient Greece and Rome that had been preserved in the eastern half of the Roman Empire after the western half fell. Among the texts they brought were the complete works of Plato and copies of Aristotle’s works in the original Greek. Access to these and other writings, many of which had been either unknown in western Europe or known only in the form of Arabic translations that arrived at the time of the Crusades, greatly influenced the course of the Italian Renaissance.
The Renaissance, which means “rebirth” in French, was a period of intellectual and artistic renewal inspired by the cultural achievements of ancient Greece and Rome and marking the dawn of the early modern world. It began in the city-states of northern Italy that had grown wealthy through trade, especially trade with the Ottomans. Beginning in the 1300s, scholars there turned to the works of Western antiquity—the writings of the ancient Greeks and Romans—for wisdom and a model of how to live (Figure 17.15). Among these scholars was Petrarch, who encouraged writers to adopt the “pure” Classical Latin in which the poets and lawmakers of the Roman Empire had written instead of the form of Latin used by medieval clergy. He advocated imitating the style of the Roman orator Cicero and the foremost of the Roman poets, Virgil.
Petrarch has been called the father of humanism. Humanism was a movement born in Italy in the fourteenth century that focused on the study of human beings, human nature, and human achievements, as opposed to the study of God. Humanists stressed the beauty and dignity of humanity instead of focusing on its sinful, “fallen” nature. They believed the classical worlds of ancient Greece and Rome could provide contemporary people with untold wisdom and a model for life.
Before the arrival of Byzantine scholars and their copies of Plato and Aristotle, Italian humanists had focused primarily on the study of rhetoric and ethics. They displayed little interest in metaphysics, the philosophical study of the nature of existence. Access to Plato’s complete works changed that, and many scholars were influenced by Byzantine Neoplatonism, an intellectual movement that sought to synthesize the ideas of Plato, Aristotle, the Stoic philosophers, and Arabic philosophy. One of the most important of the Italian Neoplatonists was Marsilio Ficino, who translated all of Plato’s works from ancient Greek to Latin and synthesized Platonic thought with the teachings of Christianity.
In the Neoplatonic conception, the universe was an ordered hierarchy with God, “the One,” at the top, and everything else existing as “emanations” of God at descending levels with the earth at the bottom. If God was perfect, the physical world in which humans lived was least perfect. However, Ficino argued, the human soul existed at the center of the universe, because it combined aspects of both the godly world and the physical world in which humans lived. Because humans possessed a soul, they were thus the center of creation. Ficino’s ideas fit well with the humanist perception of human beings as special creatures and worthy of study.
Another Neoplatonist, Nicholas of Cusa (Nicholas Cusanus), also had a profound effect on the Italian Renaissance and one of its most important legacies, the Scientific Revolution of the sixteenth and seventeenth centuries. The Greek philosopher Aristotle had stressed the study of the world through direct observation, a method known as empiricism. For Plato, however, the world of ideas, of abstract concepts, was superior to the components of the physical world. Thus, mathematical thought was superior to sensory observation as a way of arriving at ultimate knowledge of the “truth” of the world. Nicholas also stressed that mathematical knowledge of the world was superior to knowledge derived from mere observation. He went so far as to state that through mathematics, humans could know the very mind of God.
The idea that the physical world could best be understood through mathematical formulas was espoused by Johannes Kepler, the German astronomer who believed the model of the universe that made the most sense mathematically was the true model. It was through mathematics that Kepler discovered three of the laws of planetary motion and was able to explain how the planets moved in the heliocentric, or sun-centered, model of the universe earlier proposed by Nicolaus Copernicus (Figure 17.17). This was the same view of the universe held by the Italian astronomer Galileo Galilei: the true nature of the universe could be discovered only through mathematics.
Although the Neoplatonists did not value Aristotle’s empiricism, they did not completely cast his ideas aside. First, his concept of “virtue” influenced the humanists’ idea of human excellence. And his emphasis on acquiring knowledge through observation influenced scientists in fields other than astronomy. Observation of nature became of importance not only to scientists but also to the visual artists of the Renaissance. The fifteenth-century Florentine painter Masaccio was the first to incorporate the principles of linear perspective into painting. The use of linear perspective had been a “secret” known to the ancient Greeks and Romans but lost and then “rediscovered” by the Florentine architect Filippo Brunelleschi, whose drawings inspired Masaccio. This technique created a sense of realism in visual imagery that had been lacking in medieval art. Later artists such as Leonardo da Vinci conducted studies of animal and human anatomy to make their works more realistic. Michelangelo went beyond attempting to make human beings look realistic and instead idealized the body, in keeping with the new position into which the thinkers of the Renaissance had elevated humans.