The attractions of the cloister, as a refuge from the storms of the world, and as a rest from the torments of the sins of others, now began to sway his mind.[1] But he communicated his desire to no one. It would have grieved his father and his mother to find that their son, who was, they hoped, to be a shining light at the court of Ferrara, had determined to assume the cowl. At length, however, came the time at which he felt that leave the world he must. 'It was on the 23d of April 1475,' says Villari; 'he was sitting with his lute and playing a sad melody; his mother, as if moved by a spirit of divination, turned suddenly round to him, and exclaimed mournfully, My son, that is a sign we are soon to part. He roused himself, and continued, but with a trembling hand, to touch the strings of the lute, without raising his eyes from the ground.' This would make a picture: spring twilight in the quaint Italian room, with perhaps a branch of fig-tree or of bay across the open window; the mother looking up with anxious face from her needlework; the youth, with those terrible eyes and tense lips and dilated nostrils of the future prophet, not yet worn by years of care, but strongly marked and unmistakable, bending over the melancholy chords of the lute, dressed almost for the last time in secular attire.
[1] Often in later life Savonarola cried that he had sought the cloister to find rest, but that God had chosen, instead of bringing him into calm waters, to cast him on a tempest-swollen sea. See the Sermon quoted by Villari, vol. i. p. 298.
On the very next day Girolamo left Ferrara in secret and journeyed to Bologna. There he entered the order of S. Dominic, the order of the Preachers, the order of his master S. Thomas, the order too, let us remember, of inquisitorial crusades. The letter written to his father after taking this step is memorable. In it he says: 'The motives by which I have been led to enter into a religious life are these: the great misery of the world; the iniquities of men, their rapes, adulteries, robberies, their pride, idolatry, and fearful blasphemies: so that things have come to such a pass that no one can be found acting righteously. Many times a day have I repeated with tears the verse:
Heu, fuge crudeles terras, fuge littus avarum!
I could not endure the enormous wickedness of the blinded people of Italy; and the more so because I saw everywhere virtue despised and vice honored.' We see clearly that Savonarola's vocation took its origin in a deep sense of the wickedness of the world. It was the same spirit as that which drove the early Christians of Alexandria into the Thebaid. Austere and haggard, consumed with the zeal of the Lord, he had moved long enough among the Ferrarese holiday-makers. Those elegant young men in tight hose and particolored jackets, with oaths upon their lips and deeds of violence and lust within their hearts, were no associates for him. It is touching, however, to note that no text of Ezekiel or Jeremiah, but Virgil's musical hexameter, sounded through his soul the warning to depart.
In this year Savonarola composed another poem, this time on the Ruin of the Church. In his boyhood he had witnessed the pompous shows which greeted Æneas Sylvius, more like a Roman general than a new-made Pope, on his entrance into Ferrara. Since then he had seen the monster Sixtus mount the Papal throne. No wonder if he, who had fled from the world to the Church for purity and peace, should need to vent his passion in a song. 'Where,' he cries, 'are the doctors of old times, the saints, the learning, charity, chastity of the past?' The Church answers by displaying her rent raiment and wounded body, and by pointing to the cavern in which she has to make her home. 'Who,' exclaims the poet, 'has wrought this wrong?' Una fallace, superba meretrice—Rome! Then indeed the passion of the novice breaks in fire:—
Deh! per Dio, donna,
Se romper si potria quelle grandi ale!
The Church replies:—
Tu píangi e taci: e questo meglio parmi.
No other answer could be given to Savonarola's impatient yearnings even by his own hot heart, while he yet remained a young and unknown monk in Bologna. Nor, strive as he might strive through all his life, was it granted to him to break those outspread wings of arrogant Rome.
The career of Savonarola as a preacher began in 1482, when he was sent first to Ferrara and then to Florence on missions by his superiors. But at neither place did he find acceptance. A prophet has no honor in his own country; and for pagan-hearted Florence, though destined to be the theater of his life-drama, Savonarola had as yet no thundrous burden of invective to utter. Besides, his voice was sharp and thin; his face and person were not prepossessing. The style of his discourse was adapted to cloisteral disputations, and overloaded with scholastic distinctions. The great orator had not yet arisen in him. The friar, with all his dryness and severity, was but too apparent. With what strange feelings must the youth have trodden the streets of Florence! In after-days he used to say that he foreknew those streets and squares were destined to be the scene of his labors. But then, voiceless, powerless, without control of his own genius, without the consciousness of his prophetic mission, he brooded alone and out of harmony with the beautiful and mundane city. The charm of the hills and gardens of Valdarno, the loveliness of Giotto's tower, the amplitude of Brunelleschi's dome—these may have sunk deep into his soul. And the subtle temper of the Florentine intellect must have attracted his own keen spirit by a secret sympathy. For Florence erelong became the city of his love, the first-born of his yearnings.
In the cloisters of San Marco, enriched with splendid libraries by the liberality of the Medicean princes, he was at peace. The walls of that convent had recently been decorated with frescoes by Fra Angelico, even as a man might crowd the leaves of a missal with illuminations. Among these Savonarola meditated and was happy. But in the pulpit and in contact with the holiday folk of Florence he was ill at ease. Lorenzo de' Medici overshadowed the whole city. Lorenzo, in whom the pagan spirit of the Renaissance, the spirit of free culture, found a proper incarnation, was the very opposite of Savonarola, who had already judged the classical revival by its fruits, and had conceived a spiritual resurrection for his country. At Florence a passionate love of art and learning—the enthusiasm which prompted men to spend their fortunes upon MSS. and statues, the sensibility to beauty which produced the masterworks of Donatello and Ghiberti, the thirst for knowledge which burned in Pico and Poliziano and Ficino—existed side by side with impudent immorality, religious deadness, cold contempt for truth, and cynical admiration of successful villainy. Both the good and the evil which flourished on this fertile soil so luxuriantly were combined in the versatile genius of the merchant prince, whose policy it was to stifle freedom by caressing the follies, vices, and intellectual tastes of his people.