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We Need Silence To Find Out What We Think SELECTED ESSAYS

SHIRLEY HAZZARD Edited with an Introduction by B R I G I T TA O L U B A S

INTRODUCTION TO IRIS ORIGO’S LEOPARDI: A STUDY IN SOLITUDE

The modern highway that lies along Italy’s Adriatic coast— overlooking, from a high ridge, a succession of old seaports, or elsewhere descending toward the shore—provides one of the beautiful excursions of the peninsula. An outward adventure of sky and sea is paired with the inland splendor of the Marche, an eastern region of Italy that, cultivated as Tuscany, spacious as Abruzzi—is less known to travelers than the Tyrrhenian west. A visitor who, leaving the coastal road for a brief inland diversion, reaches Recanati will find a handsome hillside town with medieval and Renaissance indications of a long past importance: old squares and churches, grand houses, and an art gallery with masterworks by Lorenzo Lotto. From spring into autumn, the clusters of tourists— Italians and foreigners—who wander here are mostly day-visitors summering by the sea at Ancona or Pesaro, or pilgrims from the nearby shrine of Loreto who are on their way to Ravenna, or, possibly, to Venice. Most visitors will notice the lines of poetry long since posted, with excessive official zeal, on walls throughout the town. Some will call at Recanati’s chief monument, Palazzo Leopardi, to ask the timetable for the guided tour there; and, on learning that they must wait, perhaps, as much as half an hour, may explain that their bus will soon be leaving. At which the custodian will gently smile, and wonder aloud why people come here in a hurry: here, of all places.

Introduction to Iris Origo’s Leopardi: A Study in Solitude

Palazzo Leopardi, slightly convex, stands above the incline of its piazza like a pale, bombé chest: a long, large, noble house of blond brick. Stately, also, is the staircase where the little tour assembles. The tone of the house, inside and out, is ivory. Sunlight enters. Nothing seems forbidding—rather, one is relieved to think that Giacomo Leopardi’s excruciating youth was passed, at least, in a graceful setting upstairs, the three rooms of a prodigious library displace such casual reflections. We are no longer spectators, on our forgetful way from one notable site to another. The place re-creates in us its own silence: emotion over what was achieved here mingles with the pang for what was suffered. Even if one has never seen a photograph, a postcard, of these upper rooms, the scene will seem familiar. Windows look out to the small building across the piazza, where once a girl worked at the loom and sang; here is the undulant descent to the distant sea; there, under immeasurable sky, soft hills precede the Apennines. Indoors, within the enfilade of rooms, the books are aligned in soft, old colors, coppery, rust, or faded brown, floor to ceiling; on a serious old table, the small, pale busts of poets. For some sense of how this agreeable little city affected its most celebrated citizen nearly two centuries ago, one would need, through a solitary winter, to walk its deserted lanes in the failing light of Sunday afternoons. Nothing, however, can give us back the ageless isolation of such a town and its provincial populace in the first years of the nineteenth century: the monotonies of its customs, tasks, and toil, and of its few distractions; the pattern of its pieties, its lives and deaths. No ingenuity can restore to us the context of centuried silence and selfcommuning loneliness, the acuteness of impression and incident, in which an immense intelligence could, without assistance, inform itself and a great gift be obscurely nurtured. In 1797, the year preceding Giacomo Leopardi’s birth, an event affecting all Europe had shaken even little Recanati when Napoleon,

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following his triumphant irruption into Italy, had invaded the Papal States, in which Recanati was included. General Bonaparte himself had swept through Recanati with armed entourage—a spectacle that Giacomo’s father, Count Monaldo, had not deigned to watch. The figure of Monaldo—weak, sententious, impulsive, intermittently touching, and contradictory enough to seem, at times, a cross between Polonius and Pulcinella—stands over Leopardi’s youth as an apologetic shadow in thrall to Adelaide, the pitiless wife and mother, fanatical in her religiosity, monstrous in her exercise of power. Through Monaldo’s ineptitude, the household, with its revenues and labyrinthine rooms, its servants and resident prelates, had passed early into her hands: husband and children lived in their palace as paupers, threadbare; dependent on her scant charity, fearful of her tyranny. Her own subjection was to bear a child each year. Of those sons and daughter, she gratefully lost several—her eldest son famously recording that when one of her children was ailing, “she did not pray to God that it should die, since religion forbids it, but she did in fact rejoice.”1 The surviving children, unloved and uncaressed, knew their predicament. Companions in adversity, they shared affection among themselves; saw that their father would indulge them if he dared, and that their mother’s severity was unnatural. Monaldo had chosen his bride from a neighboring noble family already intermarried with his own, and there were cousins to play and bicker with, and relatives who occasionally attempted—fruitlessly—to intercede on behalf of the Leopardi offspring. The second son, Carlo, and the first daughter, Paola, were, enduringly, Giacomo’s dear companions and confidants. Solidarity was clandestine, within a huge solitude. Monaldo defied his wife in one matter only: the acquisition of books. For that, the world is his debtor. Books came into the house from pushcarts, from provincial booksellers, from libraries of the defunct, from friends and bibliophiles: the classical authors, the poets, philosophers, and theologians; books on the natural sciences, on astronomy, on jurisprudence; lexicons and commentaries, erudite works in diverse

Introduction to Iris Origo’s Leopardi: A Study in Solitude

languages and from all literate eras, together with some useless pedantry and sheer nonsense. A shy, tractable child, Giacomo sat to his studies among 25,000 volumes in the library that Monaldo had put at the disposal of the townsfolk. The Recanatesi made little use of it, but the child made it his own, delightedly, and in a way that would illuminate the world, likening his discoveries to the state of falling in love. Mastering Latin, teaching himself Greek, Leopardi soon eclipsed his priestly tutors—who included an émigré abbé who taught him French. He taught himself English and German. From Monaldo, we learn that the boy conversed in Hebrew with a visiting group of learned Jews. Philology was his first intellectual passion, and the theme of his early monographs—an outpouring of erudition that Iris Origo justly calls “truly terrifying.”2 Great sensibilities are born into exile. As he came to an understanding of his powers, and of the cruel seclusion of his existence at Recanati, Leopardi was not the first to feel homesickness for a setting he had never known—for the stimulus and sympathy of kindred spirits to whom art and thought, and the heart’s affections, were supreme: a country that he had inhabited in books. The image of the youth bent over his worn papers—le sudate carte—in the freezing library, writing late into the night, brings to mind the mature Machiavelli in tormented exile near Florence, where, seated among his books at evening to write The Prince, he “entered the courts of the men of past times,” posing questions as to the nature and motives of humanity. And those great minds of other centuries, “out of their magnanimity answer me. And for four hours I feel no tedium, I forget every anxiety: I no longer dread poverty, nor does death hold any terror for me. I immerse myself in them completely.”3 So, too, the adolescent Leopardi, through the ancient masters, consoles his sadness and draws toward his vocation. Reading Homer and Virgil, “I tried to find a means of making mine, it if were at all possible, that divine beauty. . . . I begin to translate the best passages; and their beauties, thus examined and recollected, one by one, take their place within my mind, and enrich it, and bring me peace.”4

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The conjunction of spiritual and actual, transcendent in Leopardi’s poetry, was within him from infancy. The solitary child counting the stars, peering from little Recanati into infinity, was subsumed into the boy reading Ariosto while youths in the street below sang of love. Sounds and songs of an outer world haunt his greatest poems, emphasizing his own exclusion. The coachman’s young daughter, seated before her loom, sings in the window across the way, and the boy rises from his ancient books to watch and listen: I saw the clear sky, the sunlit streets, the orchards; Here, the far sea; and, there, the farther mountains. No mortal tongue can utter What then was in my soul.5 Paradox of art: in telling us that his feeling is inexpressible, the poet makes it felt, unforgettably. Into adolescence he was sustained by a passion of expectation— that bright promise, which he would later call illusion, deception, “my mighty error, ever at my side.”6 In imagination he conjured from the world an eventual response worthy of his own ardent humanity and implicit in the glory of the universe: a response to be embodied in the tenderness of a woman yet unknown. Almost nothing of this would ever sweeten his existence; he would never know a requited or consummated love. The inward romances of boyhood—his idealization of a girl glimpsed at a window or greeted in the street, the charm of a fleeting visitor—were blighted by transience and early deaths. They were mocked at last, and terribly, by the revelation of his own affliction. In late adolescence, Leopardi woke from his dreams and infinite desires to the realization that he was deformed. A curvature of the spine— probably scoliosis, presumably aggravated by the years of sedentary study that had also damaged his sight—would never leave him. Already misshapen, he would become a hunchback. Lest he should delude himself, the urchins of Recanati flung snowballs and pebbles,

Introduction to Iris Origo’s Leopardi: A Study in Solitude

jeering at his frailty. In the celebrations of a feast day, a girl turns from him, oblivious, to smile on other admirers. Nature had marked him out for sorrow: I deny all hope to you, she said—yes, even hope. And your eyes shall not be bright for any cause, Except with weeping.7 Desolation “hurt him into poetry.”8 When he was nineteen, Leopardi’s translations from Virgil drew the attention of learned men in Italy. A year later, his Canzoni, exalting Italy’s past and inciting his contemporaries to restore her independence, fired the insurgent youth of his country, restive under foreign dominion. The greatest poems, the Canti of longing and mortality, were in gestation; but the “political” themes of the Canzoni are themselves charged with intimate fellow-feeling and with a compassionate fatalism for helpless lives eternally mauled by power and persecutions: Dear souls, in as much as your tragedy is infinite, Be at peace. And may this comfort you— That comfort none shall have In this or future ages.9 All the inner life of the years at Recanati is now at the service of his later experience and his genius. Renown, he thinks—for he is beginning to be noticed—may compensate a little for lack of love. It never does. In the great world, there may be women who, disregarding his infirmities, will love him for his qualities. He never finds them. To his parents’ horror, and, in part, to his own regret, religious faith deserts him. Losses and deprivations, and the disappointment of unattainable dreams, are the stern stuff from which Leopardi will now fabricate beauty. He knows that even if he is to carry his birthplace with him all his life, as a burden and a precious lode, he must leave Recanati.

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When Leopardi arrived in Rome in 1822, he had fifteen years to live. Subsequently, in Florence and Pisa, Bologna and Milan, he would meet with kindness and esteem; and, in spite of physical and mental suffering, take some pleasure in daily life. In Rome, too, he would be valued by some discerning minds. Rome, however, was the first city he knew outside his native habitat, and the goal in which he had placed his hopes. He reached it in November, over his parents’ bitter opposition, and spent the winter there. Rome, then, was active not only with intellectual, clerical, and scholarly life but also as a gathering place for gifted foreigners—artists and antiquarians, poets and novelists who arrived with eager curiosity and marveled at what they found. We might have imagined the young Leopardi exclaiming, as the classicist Winckelmann had said of all Italy: “God owed me Rome, for I had suffered so much in my youth”;10 or with Goethe, “I, too, am in Arcadia.”11 Instead, our own hopes that have gone with him to Rome are baffled by his obdurate disappointment. And we begin to understand that for Leopardi there will be no rescue, and to sense the fateful course of his life. Ill and ill-clad, penniless, naturally shy, and miserably sensitive of his affliction, the poet felt to the full the anonymity of city life. The grand, busy spaces and great monuments of Rome recalled to him not merely his own exclusion but the contrast of power and magnificence with what he held most dear: the innermost humanity of the singular spirit. Women, from whom, in that larger world, he had hoped for understanding, passed him with indifference or aversion. At the tables of learned men, he found vanity, rivalry, self-assertion, and obsession with theory and explication. Even while we wonder at Leopardi’s aloofness from the magic of his surroundings, much of this will strike a chord in the modern city-dweller, for whom such conditions are today grossly magnified. He perceived the trend toward volume, velocity, novelty, abstraction; the blunting of insight and intuition, the incapacity for wholeness, the denial of mortality: an infatuation with system that would generate its new chaos. He saw culture without simplicity or profundity—much less that rare convergence of the

Introduction to Iris Origo’s Leopardi: A Study in Solitude

two, which was his own surpassing distinction. It is Leopardi’s ability to weigh these losses within infirmity, and yet as private pain, that makes his voice unique. W. H. Auden, writing of Cavafy, observes that such a gift leaves “nothing for a critic to say, for criticism can only make comparisons. A unique tone of voice cannot be described.”12 Leopardi, by contrast, appears at first accessible to comparison with a number of great poets: with Poliziano, or with his own fellow Romantics, or above all, with Keats; or with the inexorable clarity of Thomas Hardy. Leopardi’s mighty, uncompromising poem La Ginestra—“The Flower of the Broom”—which, set on Vesuvius, contrasts Nature’s infinite indifference and tenacity with the ephemeral works and aspirations of humankind, offers curious parallels, also, with A las Ruinas de Itálica, a work by the seventeenth-century Spanish poet Rodrigo Caro.13 While themes and sentiments will frequently coincide in literature, however, genius rarely strikes the same note or the same lightning. Leopardi, to my mind, is utterly and instantly distinctive. My own connection with him was formed when I was seventeen: standing in a bookshop ten thousand miles from Recanati, I opened a blue volume of new translations by John Heath-Stubbs. A little later, the revelation of Leopardi’s life was supplied by the present work: Iris Origo’s admirable and deeply felt biography. Leopardi spent his last years at Naples, a city that had never lost its millennial roots in Greek civilization and which even yet remains an arcane theater to its familiars; where, far from shunning his deformity, passers-by might touch him for luck, for he had been honored by the attention of the gods. As, indeed, he had. He had been drawn to Naples by the affection of Antonio Ranieri, the younger friend who became his companion. The Neapolitan Ranieri shared Leopardi’s penurious existence, cared for the captious invalid in his decline, and solaced his final sufferings. It was he who, in a time of plague, retrieved Leopardi’s body from interment in a common grave. To the unsatisfactory figure of Ranieri, much is owed—one wishes it were less. But Ranieri alone, in

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Leopardi’s life, provided the loyalty and attachment of which the poet had once so differently dreamed. Leopardi’s grave—cared for, now, and visitable—lies on a slope near the Naples shore, in a small park that shelters one other memorial, a Roman tumulus long claimed, and still venerated, as Virgil’s tomb. It is marked by an austere column of pale stone, bearing emblems of wisdom and immortality. The end of Leopardi’s impassioned life is prefigured in one of his last poems, “The Setting of the Moon,” which includes the line “Desire still alight, and hope extinguished.”14