136

MACHIAVELLI'S OPINION.

B. III.

Savonarola to get such sudden influence—a fact, on which the subtle Machiavelli, in relation to this very subject, moralizes in one of his discourses, a few sentences from which will enlighten the reader.

'Numa, finding a very ferocious people, and wishing to reduce them to civil obedience by the arts of peace, instituted religion, as necessary to all who would cultivate politeness, and ensure the existence of custom. For many ages accordingly there was never so much fear of God as in this republic, which facilitated whatever enterprize the Senate or the leading men among the Romans designed to make. And whoever will examine an infinite number of actions, as well of the Roman people collectively, as of many Romans individually, will observe how these citizens feared much more to break an oath than the laws, since these esteemed more the power of God than that of men, as we see manifested by the example of Scipio and Manlius Torquatus.

'After the defeat that Annibal had given the Romans at Cannæ, many citizens assembling together, terrified and timid, had agreed to abandon Italy, and to go into Sicily; Scipio hearing this, went to find them, and with a naked sword in his hand, obliged them to swear not to abandon their country. Lucius Manlius, father of Titus Manlius, who was afterwards called Torquato, had been accused by Marcus Pomponius, tribune of the people; and before the day of judgement came, Titus went to find Marcus, and threatening to kill him if he did not swear to withdraw the accusation from his father, he was obliged to swear, and thus through fear having sworn, he withdrew the accusation. And thus those citizens, whom neither the love of their country nor its laws could retain in Italy, were held by an oath which they were forced to take; and that tribune

CH. III.

ROMAN RELIGIOSITY.

137

put aside the hatred he had to the father, the injury that the son had done him, and his own honour, to obey the oath taken.

All this arose from nothing else than the religion which Numa had introduced into that city. And we see, whoever considers well the Roman history, how much religion served to command the armies, to reconcile the people, to maintain good men, and to shame the bad. So that if we had to dispute to what prince Rome owed most, Romulus or Numa, I think that Numa would hold the first rank, because where there is religion arms can be easily introduced, but where there are arms without religion, the latter is of difficult initiation. And we see that it was not necessary for Romulus to have the authority of God for creating the Senate, and to make other civil and military offices, but it was necessary for Numa, who feigned to have a meeting with a nymph, who advised him of what he had to counsel the people— a fable occasioned by his desire to impose new and extraordinary laws on this city, and his doubt whether his own authority would suffice for the purpose.

'And certainly there never was any extraordinary law-giver amongst a people, who did not have recourse to God, because otherwise such benefactors would not have been accepted; since it is very well known by wise men, that they have not in themselves self-evident reasons, able to persuade others. Therefore wise men, wishing to avoid this difficulty, have recourse to God. Thus did Lycurgus, thus Solon, thus many others who have had the same aim as they had.

Admiring then the goodness and the prudence of the Roman people, Numa permitted to them the utmost freedom of deliberation. It is indeed true, that the state of those times full of religion, and those men with whom he had mainly to work,

138

HUMAN PROBITY.

B. III.

suggested to him great facility in obtaining his aims, being able easily to imprint on them some new form. And no doubt he who wishes in the present times to make a republic, will find it easier with the men of the mountains, where there is no politeness, than with those who are accustomed to live in the city, where politeness is corrupted. A sculptor can more easily form a beautiful statue from a rough marble, than from a bad sketch of another. All things then considered, I conclude that the religion introduced by Numa, was among the first causes of the happiness of that city, because what causes good order makes good fortune, and from good fortune is acquired only the happy success of undertakings. And as the observance of Divine worship is the cause of the greatness of republics, so contempt of this is the cause of their ruin. Because where the fear of God is wanting, either that kingdom becomes ruined, or it is sustained by the fear of a prince who supplies the want of religion. And as the lives of princes are short, that kingdom will soon become lost, after their virtue is missing. Whence it arises, that kingdoms, which depend solely upon the virtue of one man, last but a short time; because his virtue ceases with his life, and it seldom happens that it is revived with the succession, as Dante wisely says:

'Rade volte discende per li rami

L'umana probitate, e questo vuole

Quel che la dà, perchè da lui si chiami '.'

It is not then for the benefit of a republic or a kingdom, to have a prince who governs prudently whilst

1 Human probity seldom ascends to the branches ;—and this he wills who gives it, because by him the possessor is elected.

CH. III. LEGISLATORS OF DIVINE AUTHORITY.

139

he lives, but one who governs in such a manner, that dying, he still maintains his government. Although unpolished men are more easily led to a new order and opinion, it is not on this account impossible to persuade even civilized men of it, who presume to be not uncultivated. To the Florentine people it did not appear a mark of their being either ignorant or unpolished, that they should be persuaded by brother Girolamo Savonarola that he spake with God. I do not mean to decide whether he was true or not, because of such a man one ought to speak only with reverence. But I merely say, that infinite numbers believed him, without their having seen any thing extraordinary to make them believe him; because his life, his learning, and the cause which he took up, were sufficient to make him quickly believed'.'

This extract puts us at once in possession of the philosophy of the case, the circumstances of the republic, the position of Lorenzo, and the relation in which he and it stood in connexion with the extraordinary man, the mystery of whose birth, life, and death, we are endeavouring to interpret.

2 Discorsi di Niccolo Machiavelli sopra le deche di Tito Livio, l. i. c. xii.

CHAPTER IV.

DEATH OF LORENZO DE' MEDICI.

Description of Savonarola's person-His rival the preacher Mariano da Genezano-Monastic Reform-Novices-Conversation-Savonarola's abstemious habits-Rebukes two Abbots-His Chastity - Visits Bologna-The Princess Bentivogli-Humility-Personal oratory-The Bible-Prediction of the Scourge-State of Christendom-Relative positions of Lorenzo and Savonarola-Three political factions-Lorenzo's sickness, interview with Savonarola, and death-Savonarola's vision.

SAVONAROLA'S portrait has been drawn by his friends. He was, we are told, of middling stature, rather small than large, but erect and easy; fair, almost florid in complexion, with a high bold forehead remarkably furrowed; his eyes were brilliant, and of such a blue as the ancients called glauci, shadowed by long reddish eye-lashes; his nose was prominent and aquiline, which added much to his beauty; his face was rather plump than thin, his cheeks somewhat rounded, and a full under-lip gave sweetness to his countenance; his face was well-placed, and every other part of his person proportioned and firmly knit, exhibiting in all his gestures and movements an air of gentleness and gracefulness. His hands were bony, and so little covered with flesh, that when held against the light they seemed almost transparent; his long spreading fingers ended in very pointed nails. His carriage was upright, his manners grave, equal, reso