Riccobaldo of Ferrara


Riccobaldo of Ferrara was a medieval Italian notary and Latin writer of the Middle Ages, a chronicler, geographer and encyclopedist. He is sometimes known in the literature as Riccobaldo da Ferrara according to the Italian form, or as Riccobaldo Ferrarese or as Riccolbaldo

Life

He was born in Ferrara or in the surrounding area, most probably in 1246, his father being one Bonmercato. On 4 October 1251, as a puer, he was a witness to the passage through Ferrara of Pope Innocent IV; on 17 February 1264, as an adulescens, he was present during the funeral at Ferrara of Azzo VII d'Este; he appeared as a witness to a statute of Ferrara of 15 December 1274; in May 1282 he was to be found at Faenza; in 1290 he applied his seal to three documents at Reggio Emilia, where he served as notary to the vicar of Obizzo II d'Este, the city’s podestà. He is known to have been at Padua in 1293, at Ravenna in 1297-1300, exercising his profession at Ferrara in 1308, once again in Padua at unspecified period between 1308 and 1313, and at Ferrara in 1310. He died some time after 1318.
The claims that his real name was Gervasio, that he belonged to the Mainardi family, and that he was for a time a canon in Ravenna, are doubtless products of somewhat approximate sixteenth- and seventeenth-century scholarship. One thing that is certain, because he himself says us so, is that he bore the titles of dominus and magister. Since Riccobaldo refers to himself as an exile, attempts have been made to see such an exile as a result of Riccobaldo's lending his support to Aldobrandino II in the latter’s clash with his brother Azzo VIII, Lord of Ferrara. However, this hypothesis has to date found no evidence to back it up. That he had no love for the Este family can easily be seen in some of his works, but it is not discernible in others, and so important questions remain unclear. As remarked, Riccobaldo was notary to the vicar of Obizzo II d'Este and in Ravenna he appears to have lived in the shadow of Obizzo Sanvitale, Archbishop of Ravenna, a known supporter of the Este family. Yet in 1308 Riccobaldo can be found in Ferrara, swearing fidelity to the Church of Rome immediately after the expulsion of the Este family from the lordship of the city. What should be made of these apparent contradictions.
Riccobaldo witnessed, at times at very close quarters, the political events in his city, and was sometimes a witness, too, of what happened in the history of Italy as a whole, even in works of his that were not strictly historical, but more of a geographical character.
As to Riccobaldo‘s own cultural story, this is in part fairly clearly established, though in some respects it has not yet been investigated, even if considerable research is underway. Only recently has it been possible to attribute to him a political "carmen" in Latin which celebrates the newly acquired freedom of his city, Ferrara. In this text there are obvious citations of various earlier Latin lyrics, a fact that shows a considerable personal culture for the period. While the lyrics passed off in the seventeenth century as Riccobaldo‘s by Girolamo Baruffaldi are certainly not genuine, we still need once more to take into consideration the fact that he had the title of magister and that phrase of his in his old age where Riccobaldo says he is now dedicated melioribus studiis.

Riccobaldo's Reading

By his own explicit admission, his first impulse to write came from his contact with the archives firstly of Nonantola and then of Ravenna. In Ravenna he came to know, as he himself recounts, the Chronicon, that is to say the Historia Ecclesiastica of Eusebius of Caesarea, in the Chronicon of Saint Jerome, and in all probability also the so-called Ravenna Cosmography; at Nonantola he certainly had access to the sequel to Jerome’s work, written this time by Saint Prosper of Aquitaine.
Among the numerous works he knew were the dictionary Elementarium doctrinae rudimentum of Papias, the short Chronicon of Saint Isidore of Seville ; the Historiae adversus paganos of Paulus Orosius, the great encyclopedic work by Marziano Capella entitled Itinerarium Antonini, Pliny the Elder’s Naturalis historia, the Collectanea rerum memorabilium of Solinus, the work of compilation by the Dominican Martin of Opava, which Riccobaldo cites as the Martiniana, parts of the Legenda aurea by Jacobus de Voragine, the version of Eutropius drawn up by Paul the Deacon and the Historia Langobardorum, the abbreviated version of the Philippic Histories of Gnaeus Pompeius Trogus or Pompey Trogue composed by Justin, Florus, the Pharsalia of Lucan, something of the writings of Seneca the Younger, Suetonius’s Vitae Caesarum, the Navigatio Sancti Brendani, Servius’s commentary on the Aeneid, works of Pomponius Mela, the Pseudo-Turpin Chronicle , Boethius's De consolatione philosophiae , Juvenal, the Latin translation by Rufinus of Aquileia of Eusebius of Caesarea’s Historia Ecclesiastica, Agnellus of Ravenna.
After this the list becomes very impressive as to quantity and quality when we find Riccobaldo at grips with Julius Caesar, at least the problematic De bello Alexandrino, along with De bello Africo and De bello Hispaniensi ; Cicero’s Laelius de amicitia and Rhetorica ad Herennium, and other works, too. We can add the Distichs of Cato, Einhard, Hegesippus, Horace, certain texts to be found in the so-called Spicilegium Ravennatis historiae; Virgil, perhaps the Dominican Vincent of Beauvais, and the manuscripts of the Abbey of Santa Giustina in Padua, without excluding others still.
For this very considerable widening of his learning, Riccobaldo certainly owed a great deal to his mixing in the circles of the pre-humanists of Padua, from whom he learned much, but to whom he probably also gave not a little. In any case, there is no overlooking Riccobaldo nowadays as a figure of first rank in the history of Italian culture, despite his having been neglected even in relatively recent times by historians who were otherwise not without merit.
Other works by Riccobaldo, apart from those listed below, are his geographical compilations, one of which, the De locis orbis, was published for the first time only in 1986, while the other, De origine urbium Italie'', had in 2013 still not been published. There are two minor treatises witnessed to by the manuscripts Vatican City, Biblioteca Apostolica Vaticana, Ottob. Iat. 2072, cc. 45-58 e Parma, Biblioteca Palatina, Parm. 331, cc. 45-67 ; and Venice, Biblioteca. Nazionale Marciana, Lat. X, 169, cc. 2-31. While neither can be dated with any precision, the first of these works if fully of his marure period, and the second from his last years.

Scholarly Editions of his Works