XIX
Florence, left without the Medici, deprived of Pisa and other subject cities by the passage of the French army, with no leader but the monk Savonarola, now sought to reconstitute her liberties. During the domination of the Albizzi and the Medici the old order of the commonwealth had been completely broken up. The Arti had lost their primitive importance. The distinctions between the Grandi and the Popolani had practically passed away. In a democracy that has submitted to a lengthened course of tyranny, such extinction of its old life is inevitable. Yet the passion for liberty was still powerful; and the busy brains of the Florentines were stored with experience gained from their previous vicissitudes, from \ the study of antique history, and from the observation of existing constitutions in the towns of Italy. They now determined to reorganise the State upon the model of the Venetian republic. The Signory was to remain, with its old institution of Priors, Gonfalonier, and College, elected for brief periods. These magistrates were to take the initiative in debate, to propose measures, and to consider plans of action. The real power of the State, for voting supplies and ratifying the measures of the Signory, was vested in a senate of one thousand members, called the Grand Council, from whom a smaller body of forty, acting as intermediates between the Council and the Signory, were elected. It is said that the plan of this constitution originated with Savonarola; nor is there any doubt that he used all his influence in the pulpit of the Duomo to render it acceptable to the people. Whoever may have been responsible for its formation, the new government was carried in 1495, and a large hall for the assembly of the Grand Council was opened in the Public Palace.
Savonarola, meanwhile, had become the ruling spirit of Florence. He gained his great power as a preacher: he used it like a monk. The motive principle of his action was the passion for reform. To bring the Church back to its pristine state of purity, without altering its doctrine or suggesting any new form of creed; to purge Italy of ungodly customs; to overthrow the tyrants who encouraged evil living, and to place the power of the State in the hands of sober citizens: these were his objects. Though he set himself in bold opposition to the reigning Pope, he had no desire to destroy the spiritual supremacy of S. Peter's see. Though he burned with an enthusiastic zeal for liberty, and displayed rare genius for administration, he had no ambition to rule Florence like a dictator. Savonarola was neither a reformer in the northern sense of the word, nor yet a political demagogue. His sole wish was to see purity of manners and freedom of self-government re-established. With this end in view he bade the Florentines elect Christ as their supreme chief; and they did so. For the same end he abstained from appearing in the State Councils, and left the Constitution to work by its own laws. His personal influence he reserved for the pulpit; and here he was omnipotent. The people believed in him as a prophet. They turned to him as the man who knew what he wanted—as the voice of liberty, the soul of the new régime, the genius who could breathe into the commonwealth a breath of fresh vitality. When, therefore, Savonarola preached a reform of manners, he was at once obeyed. Strict laws were passed enforcing sobriety, condemning trades of pleasure, reducing the gay customs of Florence to puritanical austerity.
Great stress has been laid upon this reaction of the monk-led populace against the vices of the past. Yet the historian is bound to pronounce that the reform effected by Savonarola was rather picturesque than vital. Like all violent revivals of pietism, it produced a no less violent reaction. The parties within the city who resented the interference of a preaching friar, joined with the Pope in Rome, who hated a contumacious schismatic in Savonarola. Assailed by these two forces at the same moment, and driven upon perilous ground by his own febrile enthusiasm, Savonarola succumbed. He was imprisoned, tortured, and burned upon the public square in 1498.
What Savonarola really achieved for Florence was not a permanent reform of morality, but a resuscitation of the spirit of freedom. His followers, called in contempt I Piagnoni, or the Weepers, formed the path of the commonwealth in future; and the memory of their martyr served as a common bond of sympathy to unite them in times of trial. It was a necessary consequence of the peculiar part he played that the city was henceforth divided into factions representing mutually antagonistic principles. These factions were not created by Savonarola; but his extraordinary influence accentuated, as it were, the humours that lay dormant in the State. Families favourable to the Medici took the name of Palleschi. Men who chafed against puritanical reform, and who were eager for any government that should secure them their old licence, were known as Compagnacci. Meanwhile the oligarchs, who disliked a democratic Constitution, and thought it possible to found an aristocracy without the intervention of the Medici, came to be known as Gli Ottimati. Florence held within itself, from this epoch forward to the final extinction of liberty, four great parties: the Piagnoni, passionate for political freedom and austerity of life; the Palleschi, favourable to the Medicean cause, and regretful of Lorenzo's pleasant rule; the Compagnacci, intolerant of the reformed republic, neither hostile nor loyal to the Medici, but desirous of personal licence; the Ottimati, astute and selfish, watching their own advantage, ever-mindful to form a narrow government of privileged families, disinclined to the Medici, except when they thought the Medici might be employed as instruments in their intrigues.