(Di quel possi tu ber che bevve Crasso), in which he brings the Italian nation herself upon the scene to rebuke the degenerate Caesar, Charles of Luxemburg:—
"Sappi ch'i'son Italia che ti parlo."
Cursing the crowns of Aix, Milan, and Rome, he declares that Italy will accept no more greedy adventurers from Germany, but calls upon God to take from their hands the "sacro segno," the imperial eagle, which they have dishonoured, "and give it back, thus defaced, again to my Italians and to the Romans." (3).
A more definite national idea, even an anticipation of the political unity of Italy, appears in other poets. It is found most explicitly in the famous "Canzone di Roma" (Quella virtú che'l terzo cielo infonde), formerly attributed to Fazio, but now recognised to be by Bindo di Cione, a Sienese. The poet prays Love to give him grace to recite in defence of Italy what he has heard in vision from a white-haired lady, who told him that she was Rome. She has appeared to him, stately in aspect, but in mourning attire, poor and in need, surrounded by the ghosts of the heroes of antiquity. To restore her to her throne, to secure peace and stamp out tyranny, there is only one way:—
"Se Italia soggiace
a un solo re."
Let Italians accept one sole king, who shall found a line of hereditary sovereigns; thus will Italy, "questa ch'è donna dell' altre province," ascend to new greatness:—
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