that he did not believe his prophecies proceeded from a supernatural source; he mentions him in the middle of his 'Reflections on the ancient Roman Republic,' as one through whose influence the Florentine state should be renovated, and whose writings testify to his erudition, cleverness, and strength of mind (la virtù dell' animo suo); but he speaks of him also as a warning example against the violation of a law on the impulse of the moment, especially by a person who had previously proposed that law; for nothing more in effect than the execution of five of the followers of the Medici, without permitting them to appeal to the people, had shaken Savonarola's reputation; nevertheless his downfall proceeded from the envy which is sure to arise in a republic against every prominent citizen, and which the monk either did not understand how, or was unable, to master. In his book, entitled 'the Prince,' Machiavelli attributes the downfall of Savonarola to the fact universally admitted, that none but armed prophets can carry out successfully a new mode of governing a state, for it is the nature of the populace to be inconstant. A thing that it is easy to persuade them to in talking, it is nevertheless difficult to keep them to in action; thence one must be prepared to enliven by physical force the faith of those who no longer believe.* Gervinus perceives, with his acute glance, how it is that Machiavelli extols Savonarola on the one side, and Cæsar Borgia on the other, because he discovers in both the talents which he was seeking for Italy, united in one man, and which he has depicted to us in the Prince,' and drawn not less exactly in the Discourses.' A reference to Savonarola is to be recognized in this book, although he does not name him, in the celebrated chapter of the discourses, where he speaks of evils that the Roman church had brought on Italy, and ascribes the decline of piety, the dissensions in Italy, and the treachery

* Passage referred to from Machiavelli's work, "The Prince."-Libro del Principe. "I speak of the great Savonarola, who, inflamed with divine ardour, keeps you entranced by his words. But why is it, that many, fear. ing to see their country ruined by degrees under his prophetic teachings, did not unite themselves in time against him, if it is not that his divine light was increased and dispensed with too much rapidity for them ?"

practised towards strangers, to the bad example of the Romish court."*

Muratori, in his Annals (A.D. 1498), speaks of Savonarola in the following terms:-" He was a man of holy life, who, inspired by God, predicted future events, which in the course of a few years came to pass.

....

"His fame remains involved in controversies and many differences of opinion, a great number of people regarding him as a saint--that is to say, all the good—and, on the contrary, all the bad considering him as an ambitious man, and a deceiver of the people. God is the best judge. Certain it is, he failed in his duty to the Pope, setting his commands at defiance, in whom the authority of the keys was not extinguished by his scandalous morals. And equally unworthy of praise was Savonarola's conduct in mixing himself up with the secular affairs of the Florentine republic, a course which was inconsistent with his sacred office and ministry.

"On the other hand, his morals were most pure. He was of singular piety and zeal, altogether devoted to the spiritual good of the people, and he possessed other great qualities, that indicated a true servant of God. His published works manifest a wonderful unction and odour of sanctity, it cannot be denied."+ The commendations of Savonarola, in the works of his own countrymen, would fill volumes.

In half-a-dozen words, Muratori has summed up the career, and the results to the church, of the Pontificate of Alexander the Sixth :-"a great calamity."

Paulus Jovius, who had not much sympathy with reformers,

*The passage referred to in Machiavelli's work is as follows:-" That religion, if it were maintained, as the author of it ordained, by the princes of the Christian States, these countries would be more united and more considered than they are. Nor need one look for any other reason for its decline, when one sees that those people who are nearest to Rome, the seat of our religion, have the least religion. And whoever considers its fundamental doctrines, and sees how different its practice is from what is taught by them, will certainly judge that either ruin or some heavy scourge is at hand."-MACHIAVELLI'S "Principi."

+ Muratori, Annali D'Italia, A.D. 1498, tom. xiii. p. 404.

lay or clerical, or monks in general of any order, admits that "Savonarola had distinguished himself in a remarkable manner by the austerity of his life, his learning, his subtle genius, and his admirable eloquence in preaching," &c.* And in another book he observes :

"There followed such a change of affairs and sentiments then at Florence, that Savonarola, who, a little before, had obtained a great power over the citizens by his singular sanctity, and the reputation of his virtue, and had, in the opinion of all, deserved to be canonized alive, was now condemned by a decree of the senate, and with the approbation of the people, and was ignominiously put to death. ....... Thus he who for some time had been universally admired, on account of his excellent doctrine, temperate life, and incredible eloquence, was forced to undergo all manner of indignities and torments, and afforded a miserable spectacle, and perhaps unworthy of so much virtue, to a fickle and inconstant populace."+

Thus Jovius again eulogizes his talents and acquirements:"He was a man of admirable attainments, and especially gifted with eloquence-which he displayed both in his sermons and in his private conversation; thus he acquired so great an influence over the opinions of vast numbers of people, that in all important matters he was consulted as an inspired person, and was looked upon as a divinely-appointed censor of vice and by common consent such authority did he obtain, that people of all ages and both sexes sought his counsel and advice, both in private and in public affairs, and without it nothing was supposed to be rightly determined."‡

"The death of Savonarola," says Touron, "was only a new proof that he had spoken by the spirit of God, to whom every thing is present, and who makes known to whom he chooses future events, at the times even when they seem to be impossible. The grandeur of soul and intrepidity of spirit which Savonarola had shown throughout his life did not abandon him in

* Jovius in Elogiis, cap. xlii. p. 99.

Ibid. P. 47.

Ibid. in vita Leonis, x. p. 52.

death. He sealed with his blood the truth of all he had fore-told, and which we have seen accomplished in our days.'

66

"The name of Girolamo Savonarola," says Padre Marchese, comes forth from the scaffold's infamy uninjured, and it will ever shine in the writings of Nardi, Segni, Machiavelli, and Guicciardini; and it will be remembered with reverence and affection by Italians, while religion and liberty is held dear by them." +

Audin, in his History of Luther, gives great praise to Leo the Tenth for preventing the role of Savonarola being played over again in the pulpit at Florence, by a friar who seemed desirous to emulate Savonarola (then some fifteen years in his grave), in preaching revelations of things to come: "He forbade supernatural revelations with all his authority; confirmed, moreover, by the accordance of the sacred council, all persons to teach in the pulpit, in the cloisters, or in a book, or predict events of which God only knew the secret." If such a decree had been promulgated by the Sanhedrim, in the times of Isaiah, or Daniel, or Ezekiel, laymen may enquire, at least, what would have been the result?

But Audin ought to have remembered, this pontifical decree, which was intended, or at least calculated, to stigmatize the revelations of Savonarola, though nominally applicable to those of the existing times, was issued by a son of Lorenzo de Medici, and a brother of that Piero, whose downfall, whether rightfully or wrongfully, was attributed by the Medici to Savonarola.

Two of Bayle's impartial witnesses against Savonarola, are Pierius Valerianus and Justus Lipsius. The testimony which Bayle thinks so valuable of the former, is to the following effect:

"Savonarola, the Dominican, was not only learned himself, but likewise a man of great authority among the learned, and an excellent preacher of Christian discipline. His authority

* Touron, Vies des Hommes Illust. de S. Domin. tom. iii. p. 371. † Avvertimento Alla Poema, "Cedrus Libani."-Archiveo Storico Italiano, Appen. No. 23, Dispensa 34, 1849.

Audin, Hist de Luth. tom. i. p. 186.

was thoroughly admirable, if he had not corrupted it by an evil disposition. By his eloquence, he induced the people of Florence to dissent from Pope Alexander, and, consequently, from the institutions of the Romish Church. He took upon him a greater authority than the Pope of Rome, as St. Peter's successor had received, handed down to him from God himself. He persisted with an unreasonable obstinacy in defending his doctrines, and boasting of his familiarity with God, which he publicly declared had gone so far as to be admitted to converse with him. At last, being convicted as a liar and an impostor, and condemned for his impiety, he was burnt, with some of his under agents, in the middle of that city which he had deceived."*

Gratianus (in his work de Casibus Virorum. Illuss. page 140), another of the impartial witnesses of Bayle against Savonarola, thus evinces his impartiality,-" His (Savonarola's) greatest crime seemed to be, that falsely pretending to be warned of things to come by God, and to be commissioned from Heaven to declare them to the people, he had gained upon the spirits and inclinations of the mob by a counterfeit show of religion; or, that feigning himself to be a divinely inspired prophet, he had imposed upon men by an extravagant lie.”+

I trust it is unnecessary for me to make any further observation on Bayle's witnesses, or on his own opinion of Savonarola's piety. There is nothing in the whole career of Savonarola, in the progress of my researches, that seemed to me so open to censure, as his conduct in relation to the predicted coming into Italy of Charles the Eighth of France, invariably setting forth as he did, both in his sermons and epistles, the necessity of a foreign invasion, with an abundant supply of troops and ammunition and provisions, for procuring the assembly of a general council, with a view to the deposition of Alexander the Sixth.

This recourse to physical force for the execution of a great moral reform and renovation of religion in the court of Rome, and in the Church, and the internal evidence of a strong feeling *Pierius Valerianus de Liter. Infelicit. lib. ii. pp. 78, 79. Ap. Bayle, Art. Sav. p. 70. † Bayle, vol. v. p. 70.