It was the 17th of November 1494: more than eighteen months since Tito and Romola had been finally united in the joyous Easter time, and had had a rainbow-tinted shower of comfits thrown over them, after the ancient Greek fashion, in token that the heavens would shower sweets on them through all their double life.
Since that Easter a great change had come over the prospects of Florence; and as in the tree that bears a myriad of blossoms, each single bud with its fruit is dependent on the primary circulation of the sap, so the fortunes of Tito and Romola were dependent on certain grand political and social conditions which made an epoch in the history of Italy.
In this very November, little more than a week ago, the spirit of old centuries seemed to have re-entered the breasts of Florentines. The great bell in the palace tower had rung out the hammer-sound of alarm, and the people had mustered with their rusty arms, their tools and impromptu cudgels, to drive out the Medici. The gate of San Gallo had been fairly shut on the arrogant, exasperating Piero, galloping away towards Bologna with his hired horsemen frightened behind him, and shut on his keener young brother, the cardinal, escaping in the disguise of a Franciscan monk: a price had been set on both their heads. After that, there had been some sacking of houses, according to old precedent; the ignominious images, painted on the public buildings, of the men who had conspired against the Medici in days gone by, were effaced; the exiled enemies of the Medici were invited home. The half-fledged tyrants were fairly out of their splendid nest in the Via Larga, and the Republic had recovered the use of its will again.
But now, a week later, the great palace in the Via Larga had been prepared for the reception of another tenant; and if drapery roofing the streets with unwonted colour, if banners and hangings pouring out of the windows, if carpets and tapestry stretched over all steps and pavement on which exceptional feet might tread, were an unquestionable proof of joy, Florence was very joyful in the expectation of its new guest. The stream of colour flowed from the palace in the Via Larga round by the Cathedral, then by the great Piazza della Signoria, and across the Ponte Vecchio to the Porta San Frediano — the gate that looks towards Pisa. There, near the gate, a platform and canopy had been erected for the Signoria; and Messer Luca Corsini, doctor of law, felt his heart palpitating a little with the sense that he had a Latin oration to read; and every chief elder in Florence had to make himself ready, with smooth chin and well-lined silk lucco, to walk in procession; and the well-born youths were looking at their rich new tunics after the French mode which was to impress the stranger as having a peculiar grace when worn by Florentines; and a large body of the clergy, from the archbishop in his effulgence to the train of monks, black, white, and grey, were consulting betimes in the morning how they should marshal themselves, with their burden of relics and sacred banners and consecrated jewels, that their movements might be adjusted to the expected arrival of the illustrious visitor, at three o’clock in the afternoon.
An unexampled visitor! For he had come through the passes of the Alps with such an army as Italy had not seen before: with thousands of terrible Swiss, well used to fight for love and hatred as well as for hire; with a host of gallant cavaliers proud of a name; with an unprecedented infantry, in which every man in a hundred carried an arquebus; nay, with a cannon of bronze, shooting not stones but iron balls, drawn not by bullocks but by horses, and capable of firing a second time before a city could mend the breach made by the first ball. Some compared the new-comer to Charlemagne, reputed rebuilder of Florence, welcome conqueror of degenerate kings, regulator and benefactor of the Church; some preferred the comparison to Cyrus, liberator of the chosen people, restorer of the Temple. For he had come across the Alps with the most glorious projects: he was to march through Italy amidst the jubilees of a grateful and admiring people; he was to satisfy all conflicting complaints at Rome; he was to take possession, by virtue of hereditary right and a little fighting, of the kingdom of Naples; and from that convenient starting-point he was set out on the conquest of the Turks, who were partly to be cut to pieces and partly converted to the faith of Christ. It was a scheme that seemed to befit the Most Christian King, head of a nation which, thanks to the devices of a subtle Louis the Eleventh who had died in much fright as to his personal prospects ten years before, had become the strongest of Christian monarchies; and this antitype of Cyrus and Charlemagne was no other than the son of that subtle Louis — the young Charles the Eighth of France.
Surely, on a general statement, hardly anything could seem more grandiose, or fitter to revive in the breasts of men the memory of great dispensations by which new strata had been laid in the history of mankind. And there was a very widely spread conviction that the advent of the French king and his army into Italy was one of those events at which marble statues might well be believed to perspire, phantasmal fiery warriors to fight in the air, and quadrupeds to bring forth monstrous births — that it did not belong to the usual order of Providence, but was in a peculiar sense the work of God. It was a conviction that rested less on the necessarily momentous character of a powerful foreign invasion than on certain moral emotions to which the aspect of the times gave the form of presentiments: emotions which had found a very remarkable utterance in the voice of a single man.
That man was Fra Girolamo Savonarola, Prior of the Dominican convent of San Marco in Florence. On a September moming, when men’s ears were ringing with the news that the French army had entered Italy, he had preached in the Cathedral of Florence from the text, ‘Behold I, even I, do bring a flood of waters upon the earth.’ He believed it was by supreme guidance that he had reached just so far in his exposition of Genesis the previous Lent — and he believed the ‘flood of water’ — emblem at once of avenging wrath and purifying mercy — to be the divinely-indicated symbol of the French army. His audience, some of whom were held to be among the choicest spirits of the age — the most cultivated men in the most cultivated of Italian cities — believed it too, and listened with shuddering awe. For this man had a power rarely paralleled, of impressing his beliefs on others, and of swaying very various minds. And as long as four years ago he had proclaimed from the chief pulpit of Florence that a scourge was about to descend on Italy, and that by this scourge the Church was to be purified. Savonarola appeared to believe, and his hearers more or less waveringly believed, that he had a mission like that of the Hebrew prophets, and that the Florentines amongst whom his message was delivered were in some sense a second chosen people. The idea of prophetic gifts was not a remote one in that age: seers of visions, circumstantial heralds of things to be, were far from uncommon either outside or inside the cloister; but this very fact made Savonarola stand out the more conspicuously as a grand exception. While in others the gift of prophecy was very much like a farthing candle illuminating small comers of human destiny with prophetic gossip, in Savonarola it was like a mighty beacon shining far out for the warning and guidance of men. And to some of the soberest minds the supernatural character of his insight into the future gathered a strong attestation from the peculiar conditions of the age.
At the close of 1492, the year in which Lorenzo de’ Medici died and Tito Melema came as a wanderer to Florence, Italy was enjoying a peace and prosperity unthreatened by any near and definite danger. There was no fear of famine, for the seasons had been plenteous in corn, and wine, and oil; new palaces had been rising in all fair cities, new villas on pleasant slopes and summits; and the men who had more than their share of these good things were in no fear of the larger number who had less. For the citizens’ armour was getting rusty, and populations seemed to have become tame, licking the hands of masters who paid for a ready-made army when they wanted it, as they paid for goods of Smyrna. Even the fear of the Turk had ceased to be active, and the Pope found it more immediately profitable to accept bribes from him for a little prospective poisoning than to form plans either for conquering or for converting him.
Altogether this world, with its partitioned empire and its roomy universal Church, seemed to be a handsome establishment for the few who were lucky or wise enough to reap the advantages of human folly: a world in which lust and obscenity, lying and treachery, oppression and murder, were pleasant, useful, and when properly managed, not dangerous. And as a sort of fringe or adornment to the substantial delights of tyranny, avarice, and lasciviousness, there was the patronage of polite learning and the fine arts, so that flattery could always be had in the choicest Latin to be commanded at that time, and sublime artists were at hand to paint the holy and the unclean with impartial skill. The Church, it was said, had never been so disgraced in its head, had never shown so few signs of renovating, vital belief in its lower members; nevertheless it was much more prosperous than in some past days. The heavens were fair and smiling above; and below there were no signs of earthquake.
Yet at that time, as we have seen, there was a man in Florence who for two years and more had been preaching that a scourge was at hand; that the world was certainly not framed for the lasting convenience of hypocrites, libertines, and oppressors. From the midst of those smiling heavens he had seen a sword hanging — the sword of God’s justice — which was speedily to descend with purifying punishment on the Church and the world. In brilliant Ferrara, seventeen years before, the contradiction between men’s lives and their professed beliefs had pressed upon him with a force that had been enough to destroy his appetite for the world, and at the age of twenty-three had driven him into the cloister. He believed that God had committed to the Church the sacred lamp of truth for the guidance and salvation of men, and he saw that the Church, in its corruption, had become a sepulchre to hide the lamp. As the years went on scandals increased and multiplied, and hypocrisy seemed to have given place to impudence. Had the world, then, ceased to have a righteous Ruler? Was the Church finally forsaken? No, assuredly: in the Sacred Book there was a record of the past in which might be seen as in a glass what would be in the days to come, and the book showed that when the wickedness of the chosen people, type of the Christian Church, had become crying, the judgments of God had descended on them. Nay, reason itself declared that vengeance was imminent, for what else would suffice to turn men from their obstinacy in evil? And unless the Church were reclaimed, how could the promises be fulfilled, that the heathens should be converted and the whole world become subject to the one true law? He had seen his belief reflected in visions — a mode of seeing which had been frequent with him from his youth up.
But the real force of demonstration for Girolamo Savonarola lay in his own burning indignation at the sight of wrong — in his fervent belief in an Unseen Justice that would put an end to the wrong, and in an Unseen Purity to which lying and uncleanness were an abomunation. To his ardent, power-loving soul, believing in great ends, and longing to achieve those ends by the exertion of its own strong will, the faith in a supreme and righteous Ruler became one with the faith in a speedy divine interposition that would punish and reclaim.
Meanwhile, under that splendid masquerade of dignities sacred and secular which seemed to make the life of lucky Churchmen and princely families so luxurious and amusing, there were certain conditions at work which slowly tended to disturb the general festivity. Ludovico Sforza — copious in gallantry, splendid patron of an incomparable Leonardo da Vinci — holding the ducal crown of Milan in his grasp, and wanting to put it on his own head rather than let it rest on that of a feeble nephew who would take very little to poison him, was much afraid of the Spanish-born old King Ferdinand and the Crown Prince Alfonso of Naples, who, not liking cruelty and treachery which were useless to themselves, objected to the poisoning of a near relative for the advantage of a Lombard usurper; the royalties of Naples again were afraid of their suzerain, Pope Alexander Borgia; all three were anxiously watching Florence, lest with its midway territory it should determine the game by underhand backing; and all four, with every small state in Italy, were afraid of Venice — Venice the cautious, the stable, and the strong, that wanted to stretch its arms not only along both sides of the Adriatic but across to the ports of the western coast.
Lorenzo de’ Medici, it was thought, did much to prevent the fatal outbreak of such jealousies, keeping up the old Florentine alliance with Naples and the Pope, and yet persuading Milan that the alliance was for the general advantage. But young Piero de’ Medici’s rash vanity had quickly nullified the effect of his father’s wary policy, and Ludovico Sforza, roused to suspicion of a league against him, thought of a move which would checkmate his adversaries: he determined to invite the French king to march into Italy and, as heir of the house of Anjou, take possession of Naples. Ambassadors — ‘orators,’ as they were called in those haranguing times — went and came; a recusant cardinal, determined not to acknowledge a Pope elected by bribery (and his own particular enemy), went and came also, and seconded the invitation with hot rhetoric; and the young king seemed to lend a willing ear. So that in 1493 the rumour spread and became louder and louder that Charles the Eighth of France was about to cross the Alps with a mighty army; and the Italian populations, accustomed, since Italy had ceased to be the heart of the Roman empire, to look for an arbitrator from afar, began vaguely to regard his coming as a means of avenging their wrongs and redressing their grievances.
And in that rumour Savonarola had heard the assurance that his prophecy was being verified. What was it that filled the ears of the prophets of old but the distant tread of foreign armies, coming to do the work of justice? He no longer looked vaguely to the horizon for the coming storm: he pointed to the rising cloud. The French army was that new deluge which was to purify the earth from iniquity; the French king, Charles VIII., was the instrument elected by God, as Cyrus had been of old, and all men who desired good rather than evil were to rejoice in his coming. For the scourge would fall destructively on the impenitent alone. Let any city of Italy, let Florence above all — Florence beloved of God, since to its ear the warning voice had been specially sent — repent and turn from its ways, like Nineveh of old, and the storm-cloud would roll over it and leave only refreshing rain-drops.
Fra Girolamo’s word was powerful; yet now that the new Cyrus had already been three months in Italy, and was not far from the gates of Florence, his presence was expected there with mixed feelings, in which fear and distrust certainly predominated. At present it was not understood that he had redressed any grievances; and the Florentines clearly had nothing to thank him for. He held their strong frontier fortresses, which Piero de’ Medici had given up to him without securing any honourable terms in return; he had done nothing to quell the alarming revolt of Pisa, which had been encouraged by his presence to throw off the Florentine yoke; and ‘orators,’ even with a prophet at their head, could win no assurance from him, except that he would settle everything when he was once within the walls of Florence. Still, there was the satisfaction of knowing that the exasperating Piero de’ Medici had been fairly pelted out for the ignominious surrender of the fortresses, and in that act of energy the spirit of the Republic had recovered some of its old fire.
The preparations for the equivocal guest were not entirely those of a city resigned to submission. Behind the bright drapery and banners symbolical of joy, there were preparations of another sort made with common accord by government and people. Well hidden within walls there were hired soldiers of the Republic, hastily called in from the surrounding districts; there were old arms duly furbished, and sharp tools and heavy cudgels laid carefully at hand, to be snatched up on short notice; there were excellent boards and stakes to form barricades upon occasions, and a good supply of stones to make a surprising hail from the upper windows. Above all, there were people very strongly in the humour for fighting any personage who might be supposed to have designs of hectoring over them, they having lately tasted that new pleasure with much relish. This humour was not diminished by the sight of occasional parties of Frenchmen, coming beforehand to choose their quarters, with a hawk, perhaps on their left wrist, and, metaphorically speaking, a piece of chalk in their right hand to mark Italian doors withal; especially as creditable historians imply that many sons of France were at that time characterised by something approaching to a swagger, which must have whetted the Florentine appetite for a little stone-throwing.
And this was the temper of Florence on the morning of the 17th of November 1494.
Last updated Tuesday, August 25, 2015 at 14:08