It is certain, however, that the profound horror with which the name of Alexander VI. strikes a modern ear was not felt among the Italians at the time of his election. The sentiment of hatred with which he was afterwards regarded arose partly from the crimes by which his Pontificate was rendered infamous, partly from the fear which his son Cesare inspired, and partly from the mysteries of his private life, which revolted even the corrupt conscience of the sixteenth century. This sentiment of hatred had grown to universal execration at the date of his death. In course of time, when the attention of the Northern nations had been directed to the iniquities of Rome, and when the glaring discrepancy between Alexander's pretension as a Pope and his conduct as a man had been apprehended, it inspired a legend which, like all legends, distorts the facts which it reflects.
Alexander was, in truth, a man eminently fitted to close an old age and to inaugurate a new, to demonstrate the paradoxical situation of the Popes by the inexorable logic of his practical impiety, and to fuse two conflicting world-forces in the cynicism of supreme corruption. The Emperors of the Julian house had exhibited the extreme of sensual insolence in their autocracy. What they desired of strange and sweet and terrible in the forbidden fruits of lust, they had enjoyed. The Popes of the Middle Ages—Hildebrand and Boniface—had displayed the extreme of spiritual insolence in their theocracy. What they desired of tyrannous and forceful in the exercise of an usurped despotism over souls, they had enjoyed. The Borgia combined both impulses toward the illimitable. To describe him as the Genius of Evil, whose sensualities, as unrestrained as Nero's, were relieved against the background of flame and smoke which Christianity had raised for fleshly sins, is justifiable. His spiritual tyranny, that arrogated Jus, by right of which he claimed the hemisphere revealed by Christopher Columbus, and imposed upon the press of Europe the censure of the Church of Rome, was rendered ten times monstrous by the glare reflected on it from the unquenched furnace of a godless life. The universal conscience of Christianity is revolted by those unnamable delights, orgies of blood and festivals of lust, which were enjoyed in the plenitude of his green and vigorous old age by this versatile diplomatist and subtle priest, who controlled the councils of kings, and who chanted the sacramental service for a listening world on Easter Day in Rome. Rome has never been small or weak or mediocre. And now in the Pontificate of Alexander 'that memorable scene' presented to the nations of the modern world a pageant of Antichrist and Antiphysis—the negation of the Gospel and of nature; a glaring spectacle of discord between humanity as it aspires to be at its best, and humanity as it is at its worst; a tragi-comedy composed by some infernal Aristophanes, in which the servant of servants, the anointed of the Lord, the lieutenant upon earth of Christ, played the chief part. It may be objected that this is the language not of history but of the legend. I reply that there are occasions when the legend has caught the spirit of the truth.
Alexander was a stronger and a firmer man than his immediate predecessors. 'He combined,' says Guicciardini, 'craft with singular sagacity, a sound judgment with extraordinary powers of persuasion; and to all the grave affairs of life he applied ability and pains beyond belief.'[1] His first care was to reduce Rome to order. The old factions of Colonna and Orsini, which Sixtus had scotched, but which had raised their heads again during the dotage of Innocent, were destroyed in his Pontificate. In this way, as Machiavelli observed,[2] he laid the real basis for the temporal power of the Papacy. Alexander, indeed, as a sovereign, achieved for the Papal See what Louis XI. had done for the throne of France, and made Rome on its small scale follow the type of the large European monarchies. The faithlessness and perjuries of the Pope, 'who never did aught else but deceive, nor ever thought of anything but this, and always found occasion for his frauds,'[3] when combined with his logical intellect and persuasive eloquence, made him a redoubtable antagonist. All considerations of religion and morality were subordinated by him with strict impartiality to policy: and his policy he restrained to two objects—the advancement of his family, and the consolidation of the temporal power. These were narrow aims for the ambition of a potentate who with one stroke of his pen pretended to confer the new-found world on Spain. Yet they taxed his whole strength, and drove him to the perpetration of enormous crimes.
[1] It is but fair to Guicciardini to complete his sentence in a note: 'These good qualities were far surpassed by his vices; private habits of the utmost obscenity, no shame nor sense of truth, no fidelity to his engagements, no religious sentiment; insatiable avarice, unbridled ambition, cruelty beyond the cruelty of barbarous races, burning desire to elevate his sons by any means: of these there were many, and among them—in order that he might not lack vicious instruments for effecting his vicious schemes—one not less detestable in any way than his father.' St. d'It. vol. i. p. 9. I shall translate and put into the appendix Guicciardini's character of Alexander from the Storia di Firenze.
[2] In the sentences which close the 11th chapter of the Prince.
[3] Mach. Prince, ch. xvii. In the Satires of Ariosto (Satire i. 208-27) there is a brilliant and singularly outspoken passage on the nepotism of the Popes and its ruinous results for Italy.
Former Pontiffs had raised money by the sale of benefices and indulgences: this, of course, Alexander also practiced—to such an extent, indeed, that an epigram gained currency: 'Alexander sells the keys, the altars, Christ. Well, he bought them; so he has a right to sell them.' But he went further and took lessons from Tiberius. Having sold the scarlet to the highest bidder, he used to feed his prelate with rich benefices. When he had fattened him sufficiently, he poisoned him, laid hands upon his hoards, and recommenced the game. Paolo Capello, the Venetian Ambassador, wrote in the year 1500: 'Every night they find in Rome four or five murdered men, Bishops and Prelates and so forth.' Panvinius mentions three Cardinals who were known to have been poisoned by the Pope; and to their names may be added those of the Cardinals of Capua and of Verona.[1] To be a prince of the Church was dangerous in those days; and if the Borgia had not at last poisoned himself by mistake, he must in the long-run have had to pay people to accept so perilous a privilege. His traffic in Church dignities was carried on upon a grand scale: twelve Cardinals' hats, for example, were put to auction in a single day in 1500.[2] This was when he wished to pack the Conclave with votes in favor of the cession of Romagna to Cesare Borgia, as well as to replenish his exhausted coffers. Forty-three Cardinals were created by him in eleven promotions: each of these was worth on an average 10,000 florins; while the price paid by Francesco Soderini amounted to 20,000 and that paid by Domenico Grimani reached the sum of 30,000.
[1] See the authorities in Burckhardt, pp. 93, 94.
[2] Guicc. St. d'It. vol. iii. p. 15.
Former Popes had preached crusades against the Turk, languidly or energetically according as the coasts of Italy were threatened. Alexander frequently invited Bajazet to enter Europe and relieve him of the princes who opposed his intrigues in the favor of his children. The fraternal feeling which subsisted between the Pope and the Sultan was to some extent dependent on the fate of Prince Djem, a brother of Bajazet and son of the conqueror of Constantinople, who had fled for protection to the Christian powers, and whom the Pope kept prisoner, receiving 40,000 ducats yearly from the Porte for his jail fee. Innocent VIII. had been the first to snare this lucrative guest in 1489. The Lance of Longinus was sent him as a token of the Sultan's gratitude, and Innocent, who built an altar for the relique, caused his own tomb to be raised close by. His effigy in bronze by Pollajuolo still carries in its hand this blood-gift from the infidel to the High Priest of Christendom.