On another day, he exhibited the famous table of Vespasian, and invited the public, including the nobles, to a dramatic explanation of it. He appeared, arrayed in a German cloak with a white hood, and a hat also white and surrounded by many crowns, one of which was divided in the midst by a small silver sword. The interpretation of these grotesque symbols, which already indicate his madness (the continual use of such being, as already stated, characteristic of monomaniacs, till they end by sacrificing to their passion for symbols the very evidence of the things which they wish to represent), is unknown. Thus, applying—somewhat after his own fashion—the decree of the Senate which granted to Vespasian the right of making laws at his pleasure, of increasing or diminishing the gardens of Rome and of Italy (if he had been a scholar, he would have said the area of the Roman district), and of making and unmaking kings, he called on them to consider into what a state they had fallen. “Remember that the jubilee is approaching, and that you have made no provision of food or other necessaries. Put an end to your quarrels,” &c.
But along with these, he delivered other discourses which were, to say the least, eccentric; e.g., “I know that men wish to find a crime in my speeches, and that out of envy; but, thanks to heaven, three things consume my enemies—luxury, envy, and fire.”[396] These two last words were greatly applauded; I do not understand them, however, especially the last. I believe that they were applauded, precisely because the audience did not understand them, as happens to many street orators, with whom resonant and meaningless words supply the place of ideas, and are even greeted with greater enthusiasm.
The fact is, that, among the upper classes, he passed for one of those persons of unsound mind who were then in great request for the amusement of society.[397] The nobles, especially the Colonna, disputed the pleasure of his company with each other, and he would tell them of the glories of his future government. “And when I am king or emperor, I will make war on all of you. I will have such an one hanged, and such another beheaded.” He spared none of them, and mentioned them by name, one by one, to their faces; and, all the time, both to nobles and commons, he continued to speak of the good state, and of how he was going to restore it.
Here I insert a parenthesis. It has been said (by Petrarch in particular) that he feigned madness, and was a second Brutus; but when we see his love for pomp, luxury, strange symbols, and garments, gradually increasing as he advanced in his political career, and after his rise to power, we no longer have any doubt as to the reality of his madness.
He continued to put forth new symbolical pictures, among others one with this inscription: “The day of justice is coming—Await this moment.” Be it noted that this picture represented a dove bringing a crown of myrtle to a little bird. The dove stood for the Holy Spirit (as we shall see, one of the favourite objects of his delirium) and the bird was himself, who was to crown Rome with glory. At last, on the first day of Lent, 1347, he affixed to the door of San Giorgio another placard: “Before long, the good State of Rome shall be restored.”
Not being feared by the nobles, who thought him mad, he was able to conspire secretly, or rather to keep up the ferment of public opinion, by taking apart, gradually, one by one, the men who seemed to him best adapted for the purpose, and assigning them their posts on Mount Aventine, towards the end of April, on a day when the governor was to be absent.
In this assembly, the only one which, up to that time, had been held in secret, the mode of bringing about the Good State was deliberated on. Here he showed the eloquence of a man who speaks from conviction, and of things which are too true not to produce a deep impression. He described the discord of the great, the debasement of the poor, the armed men roaming about in quest of plunder, wives dragged from their marriage-beds, pilgrims murdered at the gates, priests drowned in sensual orgies, no strength or wisdom among those who held the reigns of power. From the nobles there was everything to fear and nothing to hope. Where were they, in the midst of all these disorders? They were leaving Rome, to enjoy a holiday on their estates, while everything was going to wreck and ruin in the city.
As the members of the popular party were hesitating for want of funds, he gave them a hint that these might be obtained from the revenues of the Apostolic Chamber, reckoning 10,000 florins for the tax on salt alone, 100,000 for the hearth-tax, figures which Sismondi (chapter xxxviii.) declares to be absolutely erroneous. He also gave them to understand that he was acting in accordance with the wishes of the Pope (which was false), and that he was able with the consent of the latter, to seize upon the revenues of the Holy See.
On May 18, 1347, in Colonna’s absence, he had proclamation made through the streets, by sound of trumpet, that all citizens were to assemble in the night of the day following, in the church of Sant’ Angelo, to take measures for the establishment of the Good State. On the 19th, Rienzi was present at the meeting, in armour, guarded by a hundred armed men, and accompanied by the Papal Vicar, and by three standards covered with the most extraordinary symbols—one of them representing Liberty, one Justice, and one Peace.
Among the measures which he caused to be adopted by this improvised assembly were some which would be well suited to our own times; the following, for instance:—