Amid the same productive year that saw Peter Camenzind, Hesse also published a very different kind of work: a biographical essay titled Boccaccio. Issued in 1904 by Schuster & Loeffler in Leipzig, this short book is Hesse’s tribute to the great Italian writer Giovanni Boccaccio, famed author of the Decameron. Unlike Hesse’s novels and poems, Boccaccio is non-fiction, part of a series of literary portraits that the publisher commissioned. In it, the young Hermann Hesse—himself freshly returned from a formative trip to Italy—paints a lively picture of Boccaccio’s life (1313–1375) and times. He discusses Boccaccio’s upbringing in Florence, his humanist circle of friends, and the creation of his masterwork The Decameron, a collection of 100 tales. Hesse published this piece anonymously or under commission (it was common then for series volumes not to feature the author’s name prominently), so it did not contribute to his fame in the way his fiction did. However, the book had its own quiet publishing history: it likely appeared as a slim, attractive volume aimed at educated readers with an interest in classic authors. It might have been part of a larger series on “Great Men of Letters,” which was popular in that era. While Boccaccio did not achieve wide circulation in English (no widely known English edition exists aside from perhaps later scholarly translations), it remains an intriguing example of Hesse working as a literary critic and historian. This biographical essay reimagines the Italian Renaissance storyteller as a proto-modernist subverting medieval dogma through irreverent humanism. Hesse contrasts Boccaccio’s Decameron—with its celebration of sensual vitality—against the asceticism of ecclesiastical tradition, framing the Florentine’s tales as acts of cultural rebellion. The text’s exuberant prose mirrors its subject’s stylistic audacity, while its critique of moral hypocrisy anticipates Hesse’s later clashes with authoritarianism. Though seldom discussed today, Boccaccio illuminates Hesse’s enduring fascination with historical liminality—eras where collapsing ideologies birth new artistic possibilities. The essay’s defense of aesthetic pleasure as a counter to institutional repression aligns with Jung’s later theories of creative individuation, though Hesse’s approach remains firmly secular.