Even the petty despots strove after similar distinctions, and we do them injustice by thinking that they only supported the scholars at their courts as a means of diffusing their own fame. A ruler like Borso of Ferrara (p. 49), with all his vanity, seems by no means to have looked for immortality from the poets, eager as they were to propitiate him with a ‘Borseid’ and the like. He had far too proud a sense of his own position as a ruler for that. But intercourse with learned men, interest in antiquarian matters, and the passion for elegant Latin correspondence were a necessity for the princes of that age. What bitter complaints are those of Duke Alfonso, competent as he was in practical matters, that his weakliness in youth had forced him to seek recreation in manual pursuits only![523] or was this merely an excuse to keep the humanists at a distance? A nature like his was not intelligible even to contemporaries. Even the most insignificant despots of Romagna found it hard to do without one or two men of letters about them. The tutor and secretary were often one and the same person, who sometimes, indeed, acted as a kind of court factotum.[524] We are apt to treat the small scale of these courts as a reason for dismissing them with a too ready contempt, forgetting that the highest spiritual things are not precisely matters of measurement. Life and manners at the court of Rimini must have been a singular spectacle under the bold pagan Condottiere Sigismondo Malatesta. He had a number of scholars around him, some of whom he provided for liberally, even giving them landed estates, while others earned at least a livelihood as officers in his army.[525] In his citadel--‘arx Sismundea’--they used to hold discussions, often of a very venomous kind, in the presence of the ‘rex,’ as they termed him. In their Latin poems they sing his praises and celebrate his amour with the fair Isotta, in whose honour and as whose monument the famous rebuilding of San Francesco at Rimini took place--‘Divæ Isottæ Sacrum.’ When the humanists themselves came to die, they were laid in or under the sarcophagi with which the niches of the outside walls of the church were adorned, with an inscription testifying that they were laid here at the time when Sigismundus, the son of Pandulfus, ruled.[526] It is hard for us nowadays to believe that a monster like this prince felt learning and the friendship of cultivated people to be a necessity of life; and yet the man who excommunicated him, made war upon him, and burnt him in effigy, Pope Pius II., says: ‘Sigismund knew history and had a great store of philosophy; he seemed born to all that he undertook.[527] CHAPTER VII. THE REPRODUCTION OF ANTIQUITY: LATIN CORRESPONDENCE AND ORATIONS. There were two purposes, however, for which the humanist was as indispensable to the republics as to princes or popes, namely, the official correspondence of the state, and the making of speeches on public and solemn occasions.