Abstract
On 13 August 1464, Pope Pius II (Aeneas Silvius Piccolomini) received communion and addressed his cardinals for the last time, exhorting them to carry on with the work he had begun. ‘Woe unto you, woe unto you, if you desert God’s work,’ he warned, before dying in his sleep a few hours later.1 On the surface Pius’s death was like that of many popes before and after him. But the circumstances were neither peaceful nor ordinary: he died not in one of the papal residences, but far from home at the port of Ancona whence he had intended to embark upon the crusade he had summoned and organized. It seemed a strange, unexpected end for a man who had spent most of his life as a humanist, poet and bureaucrat. Known for his clear-headed political insights and wry humour, Aeneas was never a soldier, nor was he a theologian or saintly figure. He enjoyed a long career as a valued secretary and diplomat who travelled across Europe with or on behalf of his superiors. Refusing to take holy orders for many years, he entered the Church only after he had reached middle age, sired two illegitimate children and written some provocative love poetry and prose. Added to all of this, he was old and very ill when he took up his final journey. Why, when so many other popes were content to summon a crusade, did Pius feel compelled to participate in one?
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Notes
R. Schwoebel, The Shadow of the Crescent: The Renaissance Image of the Turk (1453–1517) (New York, 1969), p. 65.
For an overview of Pius’s thought and works on this topic, see J. Helmrath, ‘Pius II. und die Türken,’ in Europa und die Türken in der Renaissance, ed. B. Guthmüller and W. Kühlmann (Tübingen, 2000), pp. 79–137. I also address Pius’s views of the Turks in Creating East and West: Renaissance Humanists and the Ottoman Turks (Philadelphia, 2004).
R. Wolkan, ed., Der Briefwechsel des Eneas Silvius Piccolomini, in Fontes rerum austriacarum, vol. 68 (Vienna, 1918), p. 200.
On humanist views of the Turks, see Bisaha, Creating East and West; see also J. Hankins, ‘Renaissance Crusaders: Humanist Crusade Literature in the Age of Mehmed II’, Dumbarton Oaks Papers 49 (1995), 111–207.
Opera quae extant omnia (reprint, Frankfurt, 1967), p. 681. On the Turk/Trojan issue and other perceptions of Turkish origins, see M. J. Heath, ‘Renaissance Scholars and the Origins of the Turks’, Bibliothèque d’humanisme et renaissance 41 (1979), 453–71.
N. Housley, The Later Crusades, 1274–1580: from Lyons to Alcazar (Oxford, 1992), pp. 102–4.
Ibid., 2: 192–3. For an analysis of Florence’s concerns at Mantua and following, see R. Black, Benedetto Accolti and the Florentine Renaissance (Cambridge, 1985), pp. 249–59.
For a discussion of Pius’s sincerity, see R. Schwoebel, ‘Pius II and the Renaissance Papacy’, in Renaissance Men and Ideas, ed. R. Schwoebel (New York, 1971).
For more critical views of Pius, see F. Cardini, ‘La repubblica di Firenze e la crociata di Pio II’, Rivista storica della chiesa in Italia 33 (1979), 471–2.
F. Babinger, Mehmed the Conqueror and his Time, trans. Ralph Manheim (1953; revd edn, Princeton, 1978), pp. 198–9.
For a recent edition and translation of the letter, see Pius II, Epistola ad Mahomatem II (Epistle to Mehmed II), ed. and trans. A. R. Baca (New York, 1990).
See book 1 of the Commentaries for Pius’s lively account of his remonstrations with cardinals regarding the election of a morally fit candidate. On Pius’s aborted attempts to reform the Church, see Ludwig Pastor, The History of the Popes from the Close of the Middle Ages, vol. 3 (London, 2nd edn 1900), 269–78.
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Bisaha, N. (2004). Pope Pius II and the Crusade. In: Housley, N. (eds) Crusading in the Fifteenth Century. Palgrave Macmillan, London. https://doi.org/10.1057/9780230523357_3
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