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6avonarola THE NEW SCHAFF-HERZOG alg
theocracy; "its new head shall be Jesus Christ" was the ringing cry with which he closed his sermons on Haggai. Depicting this time of crisis, Guicciardini called the prior of St. Mark's the savior of his country (cf. Villari, i. 268, 298). The whole social fabric of Florentine society seemed for the moment to have undergone a change, and a millennial reign of order and good-will seemed to be impending. Love to Christ seemed to have become the predominant impulse. Deadly foes fell upon each other's necks; property illegitimately acquired was returned; the churches overflowed; the convents were filled up; profane amusements ceased. Indeed, says a contemporary writer, "the people of Florence seem to have become fools for Christ's sake."
But while Savonarola's influence over the people maintained itself for several years, the ideal elements of his government exposed him easily to attack. In the latter part of the fifteenth century its provisions seemed to be most impracticable. Besides, the Medicis were pressing to re7. Relations turn to Florence as their rightful herit-
with age, and their party and other enemies Alexander found abundant opportunity in Savo- .VI. narola's unworldly peculiarities to in crease the disaffection in Florence. Alexander VI. was the chief factor in the last stage of Savonarola's career. The contrast between these two men has been compared with the contrast be tween Christ and Herod and between St. Paul and Nero. Moved by representations, reaching him from Florence itself, and by appeals of the Medicean princes, the pope summoned Savonarola to Rome July 25, 1495, and promised to "welcome him with love and fraternal affection." Savonarola refused, alleging sickness and the dangers by the way. Then followed papal briefs, Sept. 8, Oct. 16, inhibiting him from preaching. , For five months Savonarola refrained from preaching, but on Feb. 17, 1496, at the call of the seigniory he again ascended the pulpit. He took the bold position that the pope might err, and that when he spake as a man and erred no man was bound to obey him. He entered upon a course of severe denunciations upon the Church and its representatives in Rome. Alexander tried bribery and offered Savonarola the red hat if he would keep silence, but in vain. Savonarola 'stood in the pulpit and declared' he would not have mitres nor a cardinal's hat but only the red hat of martyrdom which God gives to his saints. His wonderful influence with the people had illustra tion in the carnival season of 1494. Boys who had been brought under the new religious movement and were grouped in brigades went from house to house, calling upon the occupants to give up their cards, dice, erotic books, and articles of adornment. They marched up and down the streets singing hymns which Savonarola had composed. In 1497, similar scenes were enacted, and on the last day of carnival week a great bonfire was made on the public square, of a pyramid of such articles, the pile being sixty feet high with a base of 240 square feet. This was known as the "burning of the vanities." At these times, Florence seemed to be going altogether to religion. Wives left their husbands and betook themselvesto convents. Others, who were married, took the vow of continence, and Savonarola even dreamed the city might reach so perfect a condition that all marriage would cease. People took the communion daily. Fra Bartolomeo threw his studies of naked figures into the fire and for a time thought it sinful to use in painting hands which should be continually folded in prayer.
With the year 1497 the troubles thickened around the Florentine reformer. Insulting placards were posted on the walls of his convent and distributed
Sentiment in the cathedral to take his life. SavoAgainst narola intensified his denunciations of
Savonarola. the "fornications in Italy, France,Spain, and all other regions." Lust had made of the Church a shameless courtezam Priests openly acknowledged their bastards as sons. Alexander was evidently aimed at, and such open arraignment the pope could not safely tolerate. On May 12, 1497, Alexander declared Savonarola excommunicate as "one suspected of heresy." The seigniory was still on Savonarola's side and espoused his cause in letters to the Apostolic See. On Christmas Day, 1497, the prior violated the papal curse and celebrated mass three times, and on Feb. 11, 1498, he stood again in the pulpit and preached to an immense concourse of people declaring that popes might err as Boniface VIII. had erred. The heat of his utterance increased, and frequently, from this time on, he appealed to heaven as his witness that he was willing to go into fire of hell, if his motives were not pure, or to be struck dead on the spot if he were not sincere. The pope had one more weapon, the interdict, and this he threatened to hurl against the disobedient city. The seigniory sought to negotiate, but its membership became divided and decided it expedient that Savonarola should keep silence and the good-will of the Apostolic See be retained with an eye to future favors. It, however, refused to deliver up Savonarola to Alexander as he had requested. Savonarola preached for the last time Mar. 18,1498. He in turn now determined to secure, if possible, the adjudication of an ecumenical council. The letters to the kings of France, England, and other countries, appealing to them to convoke such a council, were written but never sent.
At this juncture a completely new turn was given to Savonarola's career. Florence was suddenly startled with the report that an ordeal of fire was impending to test the prophet's supernatural claims.