The names of Guelf and Ghibelline were the inheritance of a contest which, in its original meaning, had been long over. The old struggle between the priesthood and the empire was still kept up traditionally, but its ideas and interests were changed: they were still great and important ones, but not those of Gregory VII. It had passed over from the mixed region of the spiritual and temporal into the purely political. The cause of the popes was that of the independence of Italy—the freedom and alliance of the great cities of the north, and the dependence of the centre and south on the Roman See. To keep the Emperor out of Italy—to create a barrier of powerful cities against him south of the Alps—to form behind themselves a compact territory, rich, removed from the first burst of invasion, and maintaining a strong body of interested feudatories, had now become the great object of the popes. It may have been a wise policy on their part, for the maintenance of their spiritual influence, to attempt to connect their own independence with the political freedom of the Italian communities; but certain it is that the ideas and the characters which gave a religious interest and grandeur to the earlier part of the contest, appear but sparingly, if at all, in its later forms.

The two parties did not care to keep in view principles which their chiefs had lost sight of. The Emperor and the Pope were both real powers, able to protect and assist; and they divided between them those who required protection and assistance. Geographical position, the rivalry of neighbourhood, family tradition, private feuds, and above all private interest, were the main causes which assigned cities, families, and individuals to the Ghibelline or Guelf party. One party called themselves the Emperor's liegemen, and their watchword was authority and law; the other side were the liegemen of Holy Church, and their cry was liberty; and the distinction as a broad one is true. But a democracy would become Ghibelline, without scruple, if its neighbour town was Guelf; and among the Guelf liegemen of the Church and liberty the pride of blood and love of power were not a whit inferior to that of their opponents. Yet, though the original principle of the contest was lost, and the political distinctions of parties were often interfered with by interest or accident, it is not impossible to trace in the two factions differences of temper, of moral and political inclinations, which though visible only on a large scale and in the mass, were quite sufficient to give meaning and reality to their mutual opposition. These differences had come down, greatly altered of course, from the quarrel in which the parties took their rise. The Ghibellines as a body reflected the worldliness, the licence, the irreligion, the reckless selfishness, the daring insolence, and at the same time the gaiety and pomp, the princely magnificence and generosity and largeness of mind of the house of Swabia; they were the men of the court and camp, imperious and haughty from ancient lineage or the Imperial cause, yet not wanting in the frankness and courtesy of nobility; careless of public opinion and public rights, but not dead to the grandeur of public objects and public services. Among them were found, or to them inclined, all who, whether from a base or a lofty ambition, desired to place their will above law[3]—the lord of the feudal castle, the robber-knight of the Apennine pass, the magnificent but terrible tyrants of the cities, the pride and shame of Italy, the Visconti and Scaligers. That renowned Ghibelline chief, whom the poet finds in the fiery sepulchres of the unbelievers with the great Ghibelline emperor and the princely Ghibelline cardinal—the disdainful and bitter but lofty spirit of Farinata degli Uberti, the conqueror, and then singly and at his own risk, the saviour of his country which had wronged him, represents the good as well as the bad side of his party.

The Guelfs, on the other hand, were the party of the middle classes; they rose out of and held to the people; they were strong by their compactness, their organisation in cities, their commercial relations and interests, their command of money. Further, they were professedly the party of strictness and religion, a profession which fettered them as little as their opponents were fettered by the respect they claimed for imperial law. But though by personal unscrupulousness and selfishness, and in instances of public vengeance, they sinned as deeply as the Ghibellines, they stood far more committed as a party to a public meaning and purpose—to improvement in law and the condition of the poor, to a protest against the insolence of the strong, to the encouragement of industry. The genuine Guelf spirit was austere, frugal, independent, earnest, religious, fond of its home and Church, and of those celebrations which bound together Church and home; but withal very proud, very intolerant; in its higher form intolerant of evil, but intolerant always to whatever displeased it. Yet there was a grave and noble manliness about it which long kept it alive in Florence. It had not as yet turned itself against the practical corruptions of the Church, which was its ally; but this also it was to do, when the popes had forsaken the cause of liberty, and leagued themselves with the brilliant tyranny of the Medici. Then Savonarola invoked, and not in vain, the stern old Guelf spirit of resistance, of domestic purity and severity, and of domestic religion, against unbelief and licentiousness even in the Church; and the Guelf "Piagnoni" presented, in a more simple and generous shape, a resemblance to our own Puritans, as the Ghibellines often recall the coarser and worse features of our own Cavaliers.

In Florence, these distinctions had become mere nominal ones, confined to the great families who carried on their private feuds under the old party names, when Frederick II. once more gave them their meaning. "Although the accursed Guelf and Ghibelline factions lasted amongst the nobles of Florence, and they often waged war among themselves out of private grudges, and took sides for the said factions, and held one with another, and those who called themselves Guelfs desired the establishment of the Pope and Holy Church, and those who called themselves Ghibellines favoured the Emperor and his adherents, yet withal the people and commonalty of Florence maintained itself in unity, to the well-being and honour and establishment of the commonwealth."[4] But the appearance on the scene of an emperor of such talent and bold designs revived the languid contest, and gave to party a cause, and to individual passions and ambition an impulse and pretext. The division between Guelf and Ghibelline again became serious, involved all Florence, armed house against house, and neighbourhood against neighbourhood, issued in merciless and vindictive warfare, grew on into a hopeless and deadly breach, and finally lost to Florence, without remedy or repair, half her noble houses and the love of the greatest of her sons. The old badge of their common country became to the two factions the sign of their implacable hatred; the white lily of Florence, borne by the Ghibellines, was turned to red by the Guelfs, and the flower of two colours marked a civil strife as cruel and as fatal, if on a smaller scale, as that of the English roses.[5]

It was waged with the peculiar characteristics of Italian civil war. There the city itself was the scene of battle. A thirteenth century city in Italy bore on its face the evidence that it was built and arranged for such emergencies. Its crowded and narrow streets were a collection of rival castles, whose tall towers, rising thick and close over its roofs, or hanging perilously over its close courts, attested the emulous pride and the insecurity of Italian civic life. There, within a separate precinct, flanked and faced by jealous friends or deadly enemies, were clustered together the dwellings of the various members of each great house—their common home and the monument of their magnificence and pride, and capable of being, as was so often necessary, their common refuge. In these fortresses of the leading families, scattered about the city, were the various points of onset and recovery in civic battle; in the streets barricades were raised, mangonels and crossbows were plied from the towers, a series of separate combats raged through the city, till chance at length connected the attacks of one side, or some panic paralysed the resistance of the other, or a conflagration interposed itself between the combatants, burning out at once Guelf and Ghibelline, and laying half Florence in ashes. Each party had their turn of victory; each, when vanquished, went into exile, and carried on the war outside the walls; each had their opportunity of remodelling the orders and framework of government, and each did so relentlessly at the cost of their opponents. They excluded classes, they proscribed families, they confiscated property, they sacked and burned warehouses, they levelled the palaces, and outraged the pride of their antagonists. To destroy was not enough, without adding to it the keenest and newest refinement of insult. Two buildings in Florence were peculiarly dear—among their "cari luoghi"—to the popular feeling and the Guelf party: the Baptistery of St. John, "il mio bel S. Giovanni," "to which all the good people resorted on Sundays,"[6] where they had all received baptism, where they had been married, where families were solemnly reconciled; and a tall and beautiful tower close by it, called the "Torre del Guardamorto," where the bodies of the "good people," who of old were all buried at S. Giovanni, rested on their way to the grave. The victorious Ghibellines, when they levelled the Guelf towers, overthrew this one, and endeavoured to make it crush in its fall the sacred church, "which," says the old chronicler, "was prevented by a miracle." The Guelfs, when their day came, built the walls of Florence with the stones of Ghibelline palaces.[7] One great family stands out pre-eminent in this fierce conflict as the victim and monument of party war. The head of the Ghibellines was the proud and powerful house of the Uberti, who shared with another great Ghibelline family, the Pazzi, the valley of the upper Arno. They lighted up the war in the Emperor's cause. They supported its weight and guided it. In time of peace they were foremost and unrestrained in defiance of law and in scorn of the people—in war, the people's fiercest and most active enemies. Heavy sufferers, in their property, and by the sword and axe, yet untamed and incorrigible, they led the van in that battle, so long remembered to their cost by the Guelfs, the battle of Monteaperti (1260)—

Lo strazio, e 'l gran scempio
Che fece l'Arbia colorata in rossa.—Inf. 10.

That the head of their house, Farinata, saved Florence from the vengeance of his meaner associates, was not enough to atone for the unpardonable wrongs which they had done to the Guelfs and the democracy. When the red lily of the Guelfs finally supplanted the white one as the arms of Florence, and the badge of Guelph triumph, they were proscribed for ever, like the Peisistratidæ and the Tarquins. In every amnesty their names were excepted. The site on which their houses had stood was never again to be built upon, and remains the Great Square of Florence; the architect of the Palace of the People was obliged to sacrifice its symmetry, and to place it awry, that its walls might not encroach on the accursed ground.[8] "They had been," says a writer, contemporary with Dante, speaking of the time when he also became an exile; "they had been for more than forty years outlaws from their country, nor ever found mercy nor pity, remaining always abroad in great state, nor ever abased their honour, seeing that they ever abode with kings and lords, and to great things applied themselves."[9] They were loved as they were hated. When under the protection of a cardinal one of them visited the city, and the chequered blue and gold blazon of their house was, after an interval of half a century, again seen in the streets of Florence; "many ancient Ghibelline men and women pressed to kiss the arms,"[10] and even the common people did him honour.

But the fortunes of Florentine factions depended on other causes than merely the address or vigour of their leaders. From the year of Dante's birth and Charles's victory, Florence, as far as we shall have to do with it, became irrevocably Guelf. Not that the whole commonalty of Florence formally called itself Guelf, or that the Guelf party was co-extensive with it; but the city was controlled by Guelf councils, devoted to the objects of the great Guelf party, and received in return the support of that party in curbing the pride of the nobles, and maintaining democratic forms. The Guelf party of Florence, though it was the life and soul of the republic, and irresistible in its disposal of the influence and arms of Florence, and though it embraced a large number of the most powerful families, is always spoken of as something distinct from, and external to, the governing powers, and the whole body of the people. It was a body with a separate and self-constituted existence;—in the state and allied to it, but an independent element, holding on to a large and comprehensive union without the state. Its organisation in Florence is one of the most curious among the many curious combinations which meet us in Italian history. After the final expulsion of the Ghibellines, the Guelf party took form as an institution, with definite powers, and a local existence. It appears with as distinct a shape as the Jacobin Club or the Orange Lodges, side by side with the government. It was a corporate body with a common seal, common property, not only in funds but lands—officers, archives, a common palace,[11] a great council, a secret committee, and last of all, a public accuser of the Ghibellines; of the confiscated Ghibelline estates one-third went to the republic, another third to compensate individual Guelfs, the rest was assigned to the Guelf party.[12] A pope, (Clement IV., 1265-68) had granted them his own arms[13]; and their device, a red eagle clutching a serpent, may be yet seen, with the red lily, and the party-coloured banner of the commonalty, on the battlements of the Palazzo Vecchio.

But the expulsion of the Ghibellines did but little to restore peace. The great Guelf families, as old as many of the Ghibellines, had as little reverence as they for law or civic rights. Below these, the acknowledged nobility of Florence, were the leading families of the "people," houses created by successful industry or commerce, and pushing up into that privileged order, which, however ignored and even discredited by the laws, was fully recognised by feeling and opinion in the most democratic times of the republic. Rivalries and feuds, street broils and conspiracies, high-handed insolence from the great men, rough vengeance from the populace, still continued to vex jealous and changeful Florence. The popes sought in vain to keep in order their quarrelsome liegemen; to reconcile Guelf with Guelf, and even Guelf with Ghibelline. Embassies went and came, to ask for mediation and to proffer it; to apply the healing paternal hand; to present an obsequious and ostentatious submission. Cardinal legates came in state, and were received with reverential pomp; they formed private committees, and held assemblies, and made marriages; they harangued in honeyed words, and gained the largest promises; on one occasion the Great Square was turned into a vast theatre, and on this stage one hundred and fifty dissidents on each side came forward, and in the presence and with the benediction of the cardinal kissed each other on the mouth.[14] And if persuasion failed, the pope's representative hesitated not to excommunicate and interdict the faithful but obdurate city. But whether excommunicated or blessed, Florence could not be at peace; however wise and subtle had been the peace-maker's arrangements, his departing cortège was hardly out of sight of the city before they were blown to the winds. Not more successful were the efforts of the sensible and moderate citizens who sighed for tranquillity within its walls. Dino Compagni's interesting though not very orderly narrative describes with great frankness, and with the perplexity of a simple-hearted man puzzled by the continual triumph of clever wickedness, the variety and the fruitlessness of the expedients devised by him and other good citizens against the resolute and incorrigible selfishness of the great Guelfs—ever, when checked in one form, breaking out in another; proof against all persuasion, all benefits; not to be bound by law, or compact, or oath; eluding or turning to its own account the deepest and sagest contrivances of constitutional wisdom.

A great battle won against Ghibelline Arezzo[15] raised the renown and the military spirit of the Guelf party, for the fame of the battle was very great; the hosts contained the choicest chivalry of either side, armed and appointed with emulous splendour. The fighting was hard, there was brilliant and conspicuous gallantry, and the victory was complete. It sealed Guelf ascendancy. The Ghibelline warrior-bishop of Arezzo fell, with three of the Uberti, and other Ghibelline chiefs. It was a day of trial. "Many that day who had been thought of great prowess were found dastards, and many who had never been spoken of were held in high esteem." It repaired the honour of Florence, and the citizens showed their feeling of its importance by mixing up the marvellous with its story. Its tidings came to Florence—so runs the tale in Villani, who declares what he "heard and saw" himself—at the very hour in which it was won. The Priors of the republic were resting in their palace during the noonday heat; suddenly the chamber door was shaken, and the cry heard: "Rise up! the Aretini are defeated." The door was opened, but there was no one; their servants had seen no one enter the palace, and no one came from the army till the hour of vespers, on a long summer's day. In this battle the Guelf leaders had won great glory. The hero of the day was the proudest, handsomest, craftiest, most winning, most ambitious, most unscrupulous Guelf noble in Florence—one of a family who inherited the spirit and recklessness of the proscribed Uberti, and did not refuse the popular epithet of "Malefami"—Corso Donati. He did not come back from the field of Campaldino, where he had won the battle by disobeying orders with any increased disposition to yield to rivals, or court the populace, or respect other men's rights. Those rivals, too—and they also had fought gallantly in the post of honour at Campaldino—were such as he hated from his soul—rivals whom he despised, and who yet were too strong for him. His blood was ancient, they were upstarts; he was a soldier, they were traders; he was poor, they the richest men in Florence. They had come to live close to the Donati, they had bought the palace of an old Ghibelline family, they had enlarged, adorned, and fortified it, and kept great state there. They had crossed him in marriages, bargains, inheritances. They had won popularity, honour, influence; and yet they were but men of business, while he had a part in all the political movements of the day. He was the friend and intimate of lords and noblemen, with great connexions and famous through all Italy; they were the favourites of the common people for their kindness and good nature; they even showed consideration for Ghibellines. He was an accomplished man of the world, keen and subtle, "full of malicious thoughts, mischievous and crafty;" they were inexperienced in intrigue, and had the reputation of being clumsy and stupid. He was the most graceful and engaging of courtiers; they were not even gentlemen. Lastly, in the debates of that excitable republic he was the most eloquent speaker, and they were tongue-tied.[16]