This chapter brings together literary responses to the ruins of Rome. Over the centuries after Petrarch, the ruins had acquired historical, cultural and aesthetic validation, all the outcome of the development of a sentiment favourable to ruination; in short, ruin-mindedness. For an emotional validation we must turn to writers, who put into plain words how they felt about the ruins. The feelings are surprisingly various: sometimes elation, sometimes moral disgust. Whatever the reaction, it is usually founded, as was Petrarch’s, on the fact that the ruins of Rome have a historical and cultural context, thanks to the survival of Latin literature. The physical remains of the ancient city are given meaning by the Roman literary heritage, and it is that above all which enables writers to record a varied range of nuanced responses to them that are not likely to be evoked by a ruin without a history. Reactions to the ruins are affected by shifts in sensibility, especially the influence of romanticism, which insisted upon recording impressions of the ruins in moonlight. The ruins of Rome are signs to be interpreted in endless ways. This cannot be said of any other ruins anywhere.

Chapter Two studies how Rome figures in shifting conceptions of the problem of the self. The chapter’semphasis is on sixteenth- and seventeenth-century writers and texts, ranging from Edmund Spenser and John Donne to Sir Thomas Wilson and John Milton. English perspectives on Rome, however, were mediated to a significant extent by continental writers such as Petrarch, Joachim Du Bellay, and Michel Eyquem de Montaigne. Writers trained within (and in Petrarch’s case, actively forging) the traditions of humanist inquiry celebrated their commitment to returning ad fontes. In practice, however, their engagements with a ‘text’ as complex and ramified as Rome risked leaving them endlessly navigating tributary brooks, creeks, streams, and rivers rather than reposing comfortably at the source. The chapter brings together scenes of schooling, staring, and travel in order to study tensions between understandings of the self as being an immured condition of metaphysical finitude, on the one hand, and as being formed via the absorption of capabilities that arrive from the outside, on the other.