Accordingly, on Christmas Day, Savonarola celebrated the Mass in San Marco. In the Carnival another pyre of vanities was burnt; and on invitation by the Signory to resume his preaching, the friar mounted the pulpit of the Duomo with Consecrated Host in hand, called on God to strike him dead if he deserved excommunication, and declared that if the instrument by which God ruled the world withdrew himself from God, he was but broken iron, and need not be obeyed.
But Savonarola had at last miscalculated his strength. Religious enthusiasm is avowedly subject to relapses, and such a relapse now came on Florence.Final reaction against Savonarola. The extravagances of his followers, and his own, had swelled the number of his enemies. Many originally well disposed towards him were shocked at his open defiance of the Pope, and at his daring to administer the sacrament when excommunicated. The Franciscan order, always jealous of the Dominicans, now redoubled their attacks, led by Savonarola’s old rival Fra Mariano de Genazzano. Even the majority of the Dominicans outside San Marco declared against him. Of this reaction his enemies were quick enough to take advantage. Accordingly the Signory of March, 1498, only counted three of his adherents among its members. Still many of the Dieci, who having been elected for six months did not leave office, were in his favour. When therefore Alexander threatened the city with an interdict, unless Savonarola ceased preaching and came to Rome for absolution, the Government adopted a middle course; they persuaded the friar to cease preaching, yet would not force him to leave for Rome.
It is doubtful whether in any case Alexander would now have stayed his hand, for Savonarola had begun to speak of a General Council, and it was known that Charles VIII. was likely to support the cry, while the opponents of Savonarola, more especially the Franciscans of Santa Croce, were open-mouthed for his destruction. In any case the fatal suggestion of the ordeal by fire precipitated the crisis. This, whether first suggested by the Franciscans or no, wasThe ordeal by fire. eagerly taken up by them. ‘I believe I shall be burned,’ said the Franciscan, Francesco da Puglia, ‘but I am ready to die to free this people. If Savonarola does not burn, you may hold him to be a true prophet.’
Savonarola himself declined to thus tempt God, but Fra Domenico da Pescia, his most faithful follower, declared his willingness to stand his champion. Savonarola could scarcely refuse; the Signory after much debate consented; and on April 7, an eager crowd assembled on the Piazza to witness the ordeal. It may be questioned whether either party expected that the ordeal would really be essayed; in any case it was the Franciscans who raised objections. Declaring that they feared magic on Savonarola’s part, they first demanded that his champion should lay aside his chasuble and his vestments; they then objected to his bearing the crucifix, and finally insisted that he should not carry the Host into the fire. Here at last Savonarola refused compliance. Meanwhile the day wore on. It began to rain, and finally the Signory postponed the trial. The mob was now mad with disappointment, and next day the Compagnacci seized the opportunity to attack San Marco (April 8). Francesco Valori, the firmest supporter of Savonarola, who had often held office as Gonfalonier, was slain among others. The brethren, however, stood firm at San Marco until the Signory intervened and arrested Savonarola and his two chief supporters, Fra Domenico and Fra Silvestro.
Alexander now demanded that the friar should be handed over to him for trial. After much negotiation it was agreed that the Pope should send two commissaries to judge of the spiritual offences, while the Florentine commissioners should decide on the offences against the city. At the same time, Alexander granted to Florence a tax of three-tenths on ecclesiastical revenues. ‘Three times ten makes thirty,’ said a Piagnone; ‘they have sold our master, as Christ was sold, for thirty pieces of silver.’ Meanwhile Savonarola had been put to the torture, and was said to have confessed that he was no true prophet. But it is acknowledged that confessions extorted under torture are not worthy of the slightest credit; there is good reason, moreover, to believe that his depositions were falsified. His enemies were determined on his ruin.Execution of the Friar. May 23, 1498. All that was necessary to secure their final triumph was that the elections of May should return a Signory hostile to the friar. This was attained by excluding 200 Piagnoni from the Great Council. A Signory of Arrabiati was thus secured. Savonarola and his two followers, found guilty of heresy by the papal commissaries, and of treason to the State by his fellow-citizens, went to their death with all the constancy of martyrs, May 23, 1498.
Contemporaries were much divided in their opinions on the merits of Savonarola, and the contest rages still. ‘The thing I shall be most anxious to know when I get into Heaven,’ said a later Pope, ‘is whether Savonarola was a righteous man or no.’ Those who denounce him as a hypocrite, pretending to believe in divine guidance, and in the gift of prophecy to attain his ends, are surely ignorant of the subtle influences under which religious leaders have ever acted; men who carry with them into life a profound conviction of the divine ruling of the world. Those who lightly dismiss him as a fanatic, have never felt the burning shame of sin which consumes the reformer’s soul. That he was led to think that God had intrusted him with a mission and had used him as the trumpet of His warnings we may well believe; that he was betrayed into some extravagances will only convict him of ordinary human frailty.
As has been stated above, his real mistake lay in trespassing on the sphere of politics. Had he confined himself to the work of a moral reformer, he perhaps would not have risen so high; yet he would have escaped from many contradictions, and never have fallen so low. The office of the preacher and that of the statesman are not easily reconciled. When once he had associated himself with the fortunes of a political party, nothing but complete supremacy could save him from disaster. For the rest, the work of Savonarola must not be confused with the later Reformation. He had no idea of breaking from the Church, or of disputing her doctrines. His mind was set in a mediæval mould. He belongs to the long list of those great reformers who, like St. Francis of Assisi, strove to bring the life of man into closer harmony with Christian teaching as then understood, but did not dispute the accepted interpretation of that teaching. He stands forth as the opponent of that godless pagan spirit which marred the movement of the Renaissance, to rebuke the moral turpitude of his country, which was surely working her ruin.