Italian Renaissance. John Addington Symonds

in Italy, which the Church was too wise to discountenance or to suppress, although the preachers of repentance were often insubordinate and sometimes even hostile to the Papal system. The names of Arnold of Brescia, San Bernardino of Siena, John of Vicenza, Jacopo Bussolari, Alberto da Lecce, Giovanni Capistrano, Jacopo della Marca, Girolamo Savonarola, bring before the memory of those who are acquainted with Italian history innumerable pictures of multitudes commoved to tears, of tyrannies destroyed and constitutions founded by tumultuous assemblies, of hostile parties and vindictive nobles locked in fraternal embraces, of cities clothed in sackcloth for their sins, of exhortations to peace echoing by the banks of rivers swollen with blood, of squares and hillsides resonant with sobs, of Lenten nights illuminated with bonfires of Vanity.[1] In the midst of these melodramatic scenes towers the single form of a Dominican or Franciscan friar: while one voice thundering woe or pleading peace dominates the crowd. Of the temporary effects produced by these preachers there can be no question. The changes which they wrought in states and cities prove that the enthusiasm they aroused was more than merely hysterical. Savonarola, the greatest of his class, founded not only a transient commonwealth in Florence, but also a political party of importance, and left his lasting impress on the greatest soul of the sixteenth century in Italy—Michael Angelo Buonarroti. There was a real religious vigor in the people corresponding to the preacher's zeal. But the action of this earnest mood was intermittent and spasmodic. It coexisted with too much superstition and with passions too vehemently restless to form a settled tone of character. In this respect the Italian nation stands not extravagantly pictured in the life of Cellini, whose violence, self-indulgence, keen sense of pleasure, and pagan delight in physical beauty were interrupted at intervals by inexplicable interludes of repentance, Bible-reading, psalm-singing, and visions. To delineate Cellini will be the business of a distant chapter. The form of the greatest of Italian preachers must occupy the foreground of the next.

[1] I have thrown into an appendix some of the principal passages from the chronicles about revivals in mediæval Italy.

      Before closing the imperfect and scattered notices collected in this chapter, it will be well to attempt some recapitulation of the points already suggested. Without committing ourselves to the dogmatism of a theory, we are led to certain general conclusions on the subject of Italian society in the sixteenth century. The fierce party quarrels which closed the Middle Ages had accustomed the population to violence, and this violence survived in the too frequent occurrence of brutal crimes. The artificial sovereignty of the despots being grounded upon perfidy, it followed that guile and fraud came to be recognized in private no less than public life. With the emergence of the bourgeois classes a self-satisfied positivism, vividly portrayed in the person of Cosimo de' Medici, superseded the passions and enthusiasms of a previous age. Thus force, craft, and practical materialism formed the basis of Italian immorality. Vehement contention in the sphere of politics, restless speculation, together with the loosening of every tie that bound society together in the Middle Ages, emancipated personality and substituted the freedom of self-centered vigor and virility (Virtù) for the prescriptions of civil or religions order. In the nation that had shaken off both Papal and Imperial authority no conception of law remained to control caprice. Instead of law men obeyed the instincts of their several characters, swayed by artistic taste or tyrannous appetite, or by the splendid heroism of extinct antiquity. The Church had alienated the people from true piety. Yet no new form of religious belief arose; and partly through respect for the past, partly through the convenience of clinging to existing institutions, Catholicism was indulgently tolerated. At the same time the humanists introduced an ideal antagonistic to Christianity of the monastic type. Without abruptly severing themselves from the communion of the Church, and while in form at least observing all its ordinances, they thought, wrote, spoke, felt, and acted like Pagans. To the hypocrisies of obsolete asceticism were added the affectations of anachronistic license. Meanwhile, the national genius for art attained its fullest development, simultaneously with the decay of faith, the extinction of political liberty, and the anarchy of ethics. So strong was the æsthetic impulse that it seemed for a while capable of drawing all the forces of the nation to itself. A society that rested upon force and fraud, corroded with cynicism, cankered with hypocrisy recognizing no standard apart from success in action and beauty in form, so conscious of its own corruption that it produced no satirist among the many who laughed lightly at its vices, wore the external aspect of exquisite refinement, and was delicately sensitive to every discord. Those who understood the contradictions of the age most deeply were the least capable of rising above them Consequently we obtain in Machiavelli's works the ideal picture of personal character, moving to calculated ends by scientifically selected means, none of which are sanctioned by the unwritten code of law that governs human progress. Cosimo's positivism is reduced to theory. Fraud becomes a rule of conduct. Force is advocated, when the dagger or the poisoned draught or the extermination of a city may lead the individual straight forward to his object. Religion is shown to be a political engine. Hypocrisy is a mask that must be worn. The sanctities of ancient use and custom controlling appetite have no place assigned them in the system. Action is analyzed as a branch of the fine arts; and the spirit of the age, of which the philosopher makes himself the hierophant, compels him to portray it as a sinister and evil art.

      In the civilization of Italy, carried prematurely beyond the conditions of the Middle Ages, before the institutions of mediævalism had been destroyed or its prejudices had been overcome, we everywhere discern the want of a co-ordinating principle. The old religion has died; but there is no new faith. The Communes have been proved inadequate; but there is no nationality. Practical positivism has obliterated the virtues of a chivalrous and feudal past; but science has not yet been born. Scholarship floods the world with the learning of antiquity; but this knowledge is still undigested. Art triumphs; but the æsthetic instinct has invaded the regions of politics and ethics, owing to defective analysis in theory, and in practice to over-confident reliance on personal ability. The individual has attained to freedom; but he has not learned the necessity of submitting his volition to law. At all points the development of the Italians strikes us as precocious, with the weakness of precocity scarcely distinguishable from the decay of old age. A transition from the point attained in the Renaissance to some firmer and more solid ground was imperatively demanded. But the fatality of events precluded the Italians from making it. Their evolution, checked in mid career by the brilliant ambition of France and the cautious reactionary despotism of Spain, remained suspended. Students are left, face to face with the sixteenth century, to decipher an inscription that lacks its leading verb, to puzzle over a riddle whereof the solution is hidden from us by the ruin of a people. It must ever be an undecided question whether the Italians, undisturbed by foreign interference, could have passed beyond the artificial and exceptional stage of the Renaissance to a sounder and more substantial phase of national vitality; or whether, as their inner conscience seems to have assured them, their disengagement from moral obligation and their mental ferment foreboded an inevitable catastrophe.

      CHAPTER IX.

      SAVONAROLA.

       Table of Contents

      The Attitude of Savonarola toward the Renaissance—His Parentage, Birth, and Childhood at Ferrara—His Poem on the Ruin of the World—Joins the Dominicans at Bologna—Letter to his Father—Poem on the Ruin of the Church—Begins to preach in 1482—First Visit to Florence—San Gemignano—His Prophecy—Brescia in 1486—Personal Appearance and Style of Oratory—Effect on his audience—The three Conclusions—His Visions—Savonarola's Shortcomings as a patriotic Statesman—His sincere Belief in his prophetic Calling—Friendship with Pico della Mirandola—Settles in Florence, 1490—Convent of San Marco—Savonarola's Relation to Lorenzo de' Medici—The death of Lorenzo—Sermons of 1493 and 1494—the Constitution of 1495—Theocracy in Florence—Piagnoni, Bigi, and Arrabbiati—War between Savonarola and Alexander VI.—The Signory suspends him from preaching in the Duomo in 1498—Attempts to call a Council—The Ordeal by Fire—San Marco stormed by the Mob—Trial and Execution of Savonarola.

      Nothing is more