and then to Florence on missions by his superiors. But at neither place did he find acceptance. A prophet has no honor in his own country; and for pagan-hearted Florence, though destined to be the theater of his life-drama, Savonarola had as yet no thundrous burden of invective to utter. Besides, his voice was sharp and thin; his face and person were not prepossessing. The style of his discourse was adapted to cloisteral disputations, and overloaded with scholastic distinctions. The great orator had not yet arisen in him. The friar, with all his dryness and severity, was but too apparent. With what strange feelings must the youth have trodden the streets of Florence! In after-days he used to say that he foreknew those streets and squares were destined to be the scene of his labors. But then, voiceless, powerless, without control of his own genius, without the consciousness of his prophetic mission, he brooded alone and out of harmony with the beautiful and mundane city. The charm of the hills and gardens of Valdarno, the loveliness of Giotto's tower, the amplitude of Brunelleschi's dome—these may have sunk deep into his soul. And the subtle temper of the Florentine intellect must have attracted his own keen spirit by a secret sympathy. For Florence erelong became the city of his love, the first-born of his yearnings.
In the cloisters of San Marco, enriched with splendid libraries by the liberality of the Medicean princes, he was at peace. The walls of that convent had recently been decorated with frescoes by Fra Angelico, even as a man might crowd the leaves of a missal with illuminations. Among these Savonarola meditated and was happy. But in the pulpit and in contact with the holiday folk of Florence he was ill at ease. Lorenzo de' Medici overshadowed the whole city. Lorenzo, in whom the pagan spirit of the Renaissance, the spirit of free culture, found a proper incarnation, was the very opposite of Savonarola, who had already judged the classical revival by its fruits, and had conceived a spiritual resurrection for his country. At Florence a passionate love of art and learning—the enthusiasm which prompted men to spend their fortunes upon MSS. and statues, the sensibility to beauty which produced the masterworks of Donatello and Ghiberti, the thirst for knowledge which burned in Pico and Poliziano and Ficino—existed side by side with impudent immorality, religious deadness, cold contempt for truth, and cynical admiration of successful villainy. Both the good and the evil which flourished on this fertile soil so luxuriantly were combined in the versatile genius of the merchant prince, whose policy it was to stifle freedom by caressing the follies, vices, and intellectual tastes of his people.
The young Savonarola was as yet no match for Lorenzo. And whither could he look for help? The reform of morals he so ardently desired was not to be expected from the Church. Florence well knew that Sixtus had plotted to murder the Medici before the altar at the moment of the elevation of the Host. Excommunicated for a deed of justice after the failure of this Popish plot, the city had long been at war with the pontiff. If anywhere it was in the cells of the philosophers, in that retreat where Ficino burned his lamp to Plato, in that hall where the Academy crowned their master's bust with laurels, that the more sober-minded citizens found ghostly comfort and advice. But from this philosophy the fervent soul of Savonarola turned with no less loathing, and with more contempt, than from the Canti Carnascialeschi and Aristophanic pageants of Lorenzo, which made Florence at Carnival time affect the fashions of Athens during the Dionysia. It is true that Italy owed much to the elevated theism developed by Platonic students. While the humanists were exalting pagan license, and while the Church was teaching the worst kinds of immorality, the philosophers kept alive in cultivated minds a sense of God.
But the monk, nourished on the Bible and S. Thomas, valued this confusion of spirits and creeds in a chaos of indiscriminate erudition, at a small price. He had the courage in the fifteenth century at Florence to proclaim that the philosophers were in hell, and that an old woman knew more of saving faith than Plato. Savonarola and Lorenzo were opposed as champions of two hostile principles alike emergent from the very life of the Renaissance: paganism reborn in the one, the spirit of the gospel in the other. Both were essentially modern; for it was the function of the Renaissance to restore to the soul of man its double heritage of the classic past and Christian liberty, freeing it from the fetters which the Middle Ages had forged. Not yet, however, were Lorenzo and Savonarola destined to clash. The obscure friar at this time was preaching to an audience of some thirty persons in San Lorenzo, while Poliziano and all the fashion of the town crowded to the sermons of Fra Mariano da Genezzano in Santo Spirito. This man flattered the taste of the moment by composing orations on the model of Ficino's addresses to the Academy, and by complimenting Christianity upon its similarity to Platonism. Who could then have guessed that beneath the cowl of the harsh-voiced Dominican, his rival, burned thoughts that in a few years would inflame Florence with a conflagration powerful enough to destroy the fabric of the Medicean despotism?
From Florence, where he had met with no success, Savonarola was sent to San Gemignano, a little town on the top of a high hill between Florence and Siena. We now visit San Gemignano in order to study some fading frescoes of Gozzoli and Ghirlandajo, or else for the sake of its strange feudal towers, tall pillars of brown stone, crowded together within the narrow circle of the town walls. Very beautiful is the prospect from these ramparts on a spring morning, when the song of nightingales and the scent of acacia flowers ascend together from the groves upon the slopes beneath. The gray Tuscan landscape for scores and scores of miles all round melts into blueness, like the blueness of the sky, flecked here and there with wandering cloud-shadows. Let those who pace the grass-grown streets of the hushed city remember that here the first flash of authentic genius kindled in Savonarola's soul. Here for the first time he prophesied: 'The church will be scourged, then regenerated, and this quickly.' These are the celebrated three conclusions, the three points to which Savonarola in all his prophetic utterances adhered.
But not yet had he fully entered on his vocation. His voice was weak; his style uncertain; his soul, we may believe, still wavering between strange dread and awful joy, as he beheld, through many a backward rolling mist of doubt, the mantle of the prophets descend upon him. Already he had abandoned the schoolmen for the Bible. Already he had learned by heart each verse of the Old and New Testaments. Pondering on their texts, he had discovered four separate interpretations for every suggestion of Sacred Writ. For some of the pregnant utterances of the prophets he found hundreds, pouring forth metaphor and illustration in wild and dazzling profusion of audacious, uncouth imagery. The flame which began to smoulder in him at San Gemignano burst forth into a blaze at Brescia, in 1486. Savonarola was now aged thirty-four. 'Midway upon the path of life' he opened the Book of Revelation: he figured to the people of Brescia the four-and-twenty elders rising to denounce the sins of Italy, and to declare the calamities that must ensue. He pictured to them their city flowing with blood. His voice, which now became the interpreter of his soul, in its resonance and earnestness and piercing shrillness, thrilled his hearers with strange terror. Already they believed his prophecy; and twenty-six years later, when the soldiers of Gaston de Foix slaughtered six thousand souls in the streets of Brescia, her citizens recalled the Apocalyptic warnings of the Dominican monk.
As Savonarola is now launched upon his vocation of prophecy, this is the right moment to describe his personal appearance and his style of preaching. We have abundant material for judging what his features were, and how they flashed beneath the storm of inspiration.[1] Fra Bartolommeo, one of his followers, painted a profile of him in the character of S. Peter Martyr. This shows all the benignity and grace of expression which his stern lineaments could assume. It is a picture of the sweet and gentle nature latent within the fiery arraigner of his nation at the bar of God. In contemporary medals the face appears hard, keen, uncompromising, beneath its heavy cowl. But the noblest portrait is an intaglio engraved by Giovanni della Corniole, now to be seen in the Uffizzi at Florence. Of this work Michael Angelo, himself a disciple of Savonarola, said that art could go no further. We are therefore justified in assuming that the engraver has not only represented faithfully the outline of Savonarola's face, but has also indicated his peculiar expression. A thick hood covers the whole head and shoulders. Beneath it can be traced the curve of a long and somewhat flat skull, rounded into extraordinary fullness at the base and side. From a deeply sunken eye-socket emerges, scarcely seen, but powerfully felt, the eye that blazed with lightning. The nose is strong, prominent, and aquiline, with wide nostrils, capable of terrible dilation under the stress of vehement emotion. The mouth has full, compressed, projecting lips. It is large, as if made for a torrent of eloquence: it is supplied