FLORENTINE AFFAIRS; SAVONAROLA
[1494-1498 A.D.]
The Florentine Republic was the only friendly power that Charles had left in Italy; a friendship, though false, in every way important and almost indispensable to France in the prosecution of her Italian conquests, but equally so to Florence as her widest and richest field of commerce. Yet so far from trying to conciliate the latter, that monarch not only broke his oath and retained her fairest possessions, but left his wildest soldiers to protect her revolted subjects; his Gascon infantry, when unchecked by the royal presence, and imbued with all the Pisan hatred of Florence, carried on their warlike operations in a spirit of barbarity as yet unknown to the Italians. Among other excesses they fancied that the Florentines swallowed their gold and jewels before every encounter in order to preserve something if taken prisoners; wherefore all their suspected captives were killed and ripped open to make a thorough search for those embowelled treasures: for such cruelty, however, they paid full dearly when made prisoners at Ponte di Sacco, in despite of every effort of the Florentine commissaries.[e]
At the moment when Florence expelled the Medici, that republic was bandied between three different parties. The first was that of the enthusiasts, directed by Girolamo Savonarola; who promised the miraculous protection of the Divinity for the reform of the church and the establishment of liberty. These demanded a democratic constitution—they were called the Piagnoni. The second consisted of men who had shared power with the Medici, but who had separated from them; who wished to possess alone the powers and profits of government, and who endeavoured to amuse the people by dissipations and pleasures, in order to establish at their ease an aristocracy—these were called the Arabiati. The third party was composed of men who remained faithful to the Medici, but not daring to declare themselves, lived in retirement—they were called Bigi. These three parties were so equally balanced in the balia named by the parliament, on the 2nd of December, 1494, that it soon became impossible to carry on the government. Girolamo Savonarola took advantage of this state of affairs to urge that the people had never delegated their power to a balia which did not abuse the trust. “The people,” he said, “would do much better to reserve this power to themselves, and exercise it by a council, into which all the citizens should be admitted.” His proposition was agreed to: more than eighteen hundred Florentines furnished proof that either they, their fathers, or their grandfathers had sat in the magistracy; they were consequently acknowledged citizens, and admitted to sit in the general council. This council was declared sovereign, on the 1st of July, 1495; it was invested with the election of magistrates, hitherto chosen by lot, and a general amnesty was proclaimed, to bury in oblivion all the ancient dissensions of the Florentine Republic.
Savonarola
(From an old print)
So important a modification of the constitution seemed to promise this republic a happier futurity. The friar Savonarola, who had exercised such influence in the council, evinced at the same time an ardent love of mankind, deep respect for the rights of all, great sensibility, and an elevated mind. Though a zealous reformer of the church, and in this respect a precursor of Luther, who was destined to begin his mission twenty years later, he did not quit the pale of orthodoxy; he did not assume the right of examining doctrine; he limited his efforts to the restoration of discipline, the reformation of the morals of the clergy, and the recall of priests, as well as other citizens, to the practice of the Gospel precepts: but his zeal was mixed with enthusiasm; he believed himself under the immediate inspiration of providence; he took his own impulses for prophetic revelations, by which he directed the politics of his disciples, the Piagnoni. He had predicted to the Florentines the coming of the French into Italy; he had represented to them Charles VIII as an instrument by which the Divinity designed to chastise the crimes of the nation; he had counselled them to remain faithful to their alliance with that king, the instrument of providence, even though his conduct, especially in reference to the affairs of Pisa, had been highly culpable.
This alliance however ranged the Florentines among the enemies of Pope Alexander VI, one of the founders of the league which had driven the French out of Italy; he accused them of being traitors to the church and to their country for their attachment to a foreign prince. Alexander, equally offended by the projects of reform and by the politics of Savonarola, denounced him to the church as a heretic, and interdicted him from preaching. The monk at first obeyed, and procured the appointment of his friend and disciple the Dominican friar, Buonvicino of Pescia, as his successor in the church of St. Mark; but on Christmas Day, 1497, he declared from the pulpit that God had revealed to him that he ought not to submit to a corrupt tribunal; he then openly took the sacrament with the monks of St. Mark, and afterwards continued to preach. In the course of his sermons, he more than once held up to reprobation the scandalous conduct of the pope, whom the public voice accused of every vice and every crime to be expected in a libertine so depraved—a man so ambitious, perfidious, and cruel—a monarch and a priest intoxicated with absolute power.
In the meantime, the rivalry encouraged by the court of Rome between the religious orders soon procured the pope champions eager to combat Savonarola: he was a Dominican—the general of the Augustines, that order whence Martin Luther was soon to issue. Friar Mariano di Ghinazzano signalised himself by his zeal in opposing Savonarola. He presented to the pope Friar Francis of Apulia, of the order of minor Observantines, who was sent to Florence to preach against the Florentine monk, in the church of Santa Croce. This preacher declared to his audience that he knew Savonarola pretended to support his doctrine by a miracle. “For me,” said he, “I am a sinner; I have not the presumption to perform miracles; nevertheless, let a fire be lighted, and I am ready to enter it with him. I am certain of perishing, but Christian charity teaches me not to withhold my life, if, in sacrificing it, I might precipitate into hell a heresiarch, who has already drawn into it so many souls.”