[1] The value of the [Greek: _ethos_] was not wholly unrecognized by political theorists. Giannotti (vol. i. p. 160, and vol. ii. p. 13), for example translates it by the word "temperamento."
A very notable instance of this tendency to treat the State as a plastic product of political ingenuity, is afforded by the annals of Genoa.
After suffering for centuries from the vicissitudes common to all Italian free cities--discords between the Guelf and Ghibelline factions, between the n.o.bles and the people, between the enfranchised citizens and the proletariat--after submitting to the rule of foreign masters, especially of France and Milan, and after being torn in pieces by the rival houses of Adorni and Fregosi, the Genoese at last received liberty from the hands of Andrea Doria in 1528. They then proceeded to form a new Const.i.tution for the protection of their freedom; and in order to destroy the memory of the old parties which had caused their ruin, they obliterated all their family names with the exception of twenty, under one or other of which the whole body of citizens were bound to enroll themselves.[1] This was nothing less than an attempt to create new _gentes_ by effacing the distinctions established by nature and tradition. To parallel a scheme so artificial in its method, we must go back to the history of Sicyon and the changes wrought in the Dorian tribes by Cleisthenes.
[1] See Varchi, _St. F._ lib. vii. cap. 3.
Short of such violent expedients as these, the whole history of towns like Florence reveals a succession of similar attempts. When, for example, the Medici had been expelled in 1494, the Florentines found themselves without a working const.i.tution, and proceeded to frame one.
The matter was at first referred to two eminent jurists, Guido Antonio Vespucci and Paolo Antonio Soderini, who argued for and against the establishment of a Grand Council on the Venetian model, before the Signory in the Palazzo. At this juncture Savonarola in his sermon for the third Sunday in Advent[1] suggested that each of the sixteen Companies should form a plan, that these should be submitted to the Gonfaloniers, who should choose the four best, and that from these four the Signory should select the most perfect. At the same time he p.r.o.nounced himself in favor of an imitation of the Venetian Consiglio Grande. His scheme, as is well known, was adopted.[2] Running through the whole political writings of the Florentine philosophers and historians, we find the same belief in artificial and arbitrary alterations of the state. Machiavelli p.r.o.nounces his opinion that, in spite of the corruption of Florence, a wise legislator might effect her salvation.[3] Skill alone was needed. There lay the wax; the scientific artist had only to set to his hand and model it.
[1] December 12, 1494.
[2] Segni (pp. 15, 16) says that Savonarola deserved to be honored for this Const.i.tution by the Florentines no less than Numa by the Romans. Varchi (vol. i. p. 169) judges the Consiglio Grande to have been the only good inst.i.tution ever adopted by the Florentines. We may compare Giannotti (_Sopra la Repubblica di Siena_ p. 346) for a similar opinion. Guicciardini, both in the _Storia d" Italia_ and the _Storia di Firenze_, gives to Savonarola the whole credit of having pa.s.sed this Const.i.tution. Nardi and Pitti might be cited to the same effect. None of these critics doubt for a moment that what was theoretically best ought to have been found practically feasible.
[3] _St. Fior._ lib. iii. 1. "Firenze a quel grado e pervenuta che facilmente da uno savio dator di leggi potrebbe essere in qualunque forma di governo riordinata."
This is the dominant thought which pervades his treatise on the right ordering of the State of Florence addressed to Leo X.[1] A more consummate piece of political mechanism than that devised by Machiavelli in this essay can hardly be imagined. It is like a clock with separate actions for hours, minutes, seconds, and the revolutions of the moon and planets. All the complicated interest of parties and cla.s.ses in the state, the traditional pre-eminence of the Medicean family, the rights of the Church, and the relation of Florence to foreign powers, have been carefully considered and provided for. The defect of this consummate work of art is that it remained a mere machine, devised to meet the exigencies of the moment, and powerless against such perturbations as the characters and pa.s.sions of living men must introduce into the working of a Commonwealth. Had Florence been a colony established in a new country with no neighbors but savages, or had it been an inst.i.tution protected from without against the cupidity of selfish rivals, then such a const.i.tution might have been imposed on it with profit. But to expect that a city dominated by ancient prejudices, connected by a thousand subtle ties not only with the rest of Italy but also with the states of Europe, and rotten to the core in many of its most important members, could be restored to pristine vigor by a doctrinaire however able, was chimerical. The course of events contradicted this vain expectation. Meanwhile a few clear-headed and positive observers were dimly conscious of the instability of merely speculative const.i.tution-making. Varchi, in a weighty pa.s.sage on the defects of the Florentine republic, points out that its weakness arose partly from the violence of factions, but also in a great measure from the implicit faith reposed in doctors of the law.[2] The history of the Florentine Const.i.tution, he says, is the history of changes effected by successions of mutually hostile parties, each in its own interest subverting the work of its predecessor, and each in turn relying on the theories of jurists, who without practical genius for politics make arbitrary rules for the control of state-affairs. Yet even Varchi shares the prevailing conviction that the proper method is first to excogitate a perfect political system, and then to impress that like a stamp upon the material of the commonwealth. His criticism is directed against lawyers, not against philosophers and practical diplomatists.
[1] The language of this treatise is noteworthy. After discoursing on the differences between republics and princ.i.p.alities, and showing that Florence is more suited to the former, and Milan to the latter, form of government, he says: "Ma perche _fare_ princ.i.p.ato dove starebbe bene repubblica," etc. ... "si perche Firenze _e subietto attissimo di pigliare questa forma_," etc. The phrases in italics show how thoroughly Machiavelli regarded the commonwealth as plastic. We may compare the whole of Guicciardini"s elaborate essay "Del Reggimento di Firenze" (_Op. Ined._ vol. ii.), as well as the "Discourses" addressed by Alessandro de" Pazzi, Francesco Vettori, Ruberto Acciaiuoli, Francesco Guicciardini, and Luigi Guicciardini, to the Cardinal Giulio de" Medici, on the settlement of the Florentine Const.i.tution in 1522 (_Arch. Stor._ vol. i.). Not one of these men doubted that his nostrum would effect the cure of the republic undermined by slow consumption.
[2] _St. Fior._ lib. vi. cap. 4; vol. i. p. 294.
In this sense and to this extent were the republics of Italy the products of constructive skill; and great was the political sagacity educed among the Italians by this state of things. The citizens reflected on the past, compared their inst.i.tutions with those of neighboring states, studied antiquity, and applied the whole of their intelligence to the one aim of giving a certain defined form to the commonwealth. Prejudice and pa.s.sion distorted their schemes, and each successive modification of the government was apt to have a merely temporary object. Thus the republics, as I have already hinted, lacked that safeguard which the Greek states gained by clinging each to its own character. The Greeks were no less self-conscious in their political practice and philosophy; but after the age of the Nomothetae, when they had experienced nearly every phase through which a commonwealth can pa.s.s, they recognized the importance of maintaining the traditional character of their const.i.tutions inviolate. Sparta adhered with singular tenacity to the code of Lycurgus; and the Athenians, while they advanced from step to step in the development of a democracy, were bent on realizing the ideal they had set before them.
Religion, which in Greece, owing to its local and genealogical character, was favorable to this stability, proved in Italy one of the most potent causes of disorder. The Greek city grew up under the protection of a local deity, whose blood had been transmitted in many instances to the chief families of the burgh. This ancestral G.o.d gave independence and autonomy to the State; and when the Nomothetes appeared, he was understood to have interpreted and formulated the inherent law that animated the body politic. Thus the commonwealth was a divinely founded and divinely directed organism, self-sufficing, with no dependence upon foreign sanction, with no question of its right. The Italian cities, on the contrary, derived their law from the common _jus_ of the Imperial system, their religion from the common font of Christianity. They could not forget their origin, wrung with difficulty from existing inst.i.tutions which preceded them and which still remained ascendant in the world of civilized humanity. The self-reliant autonomy of a Greek state, owing allegiance only to its protective deity and its inherent Nomos, had no parallel in Italy outside Venice. All the other republics were conscious of dependence on external power, and regarded themselves as _ab initio_ artificial rather than natural creations.
Long before a true const.i.tutional complexion had been given to any Italian State but Venice, parties had sprung up, and taken such firm root that the subsequent history of the republics was the record of their factions. To this point I have already alluded; but it is too important to be pa.s.sed by without further ill.u.s.tration. The great division of Guelf and Ghibelline introduced a vital discord into each section of the people, by establishing two antagonistic theories respecting the right of supreme government. Then followed subordinate quarrels of the n.o.bles with the townsfolk, schisms between the wealthier and poorer burghers, jealousies of the artisans and merchants, and factions for one or other eminent family. These different elements of discord succeed each other with astonishing rapidity; and as each gives place to another, it leaves a portion of its mischief rankling in the body politic, until last there remains no possibility of self-government.[1] The history of Florence, or Genoa, or Pistoja would supply us with ample ill.u.s.trations of each of these obstacles to the formation of a solid political temperament. But Siena furnishes perhaps the best example of the extent to which such feuds could disturb a state. The way in which this city conducted its government for a long course of years, justified Varchi in calling it "a jumble, so to speak, and chaos of republics, rather than a well-ordered and disciplined commonwealth."[2] The discords of Siena were wholly internal. They proceeded from the wrangling of five successive factions, or Monti, as the people of Siena called them. The first of these was termed the _Monte de" n.o.bili_; for Siena, like all Italian free burghs, had originally been controlled by certain n.o.ble families, who formed the people and excluded the other citizens from offices of state. In course of time the plebeians acquired wealth, and the n.o.bles split into parties among themselves. To such a pitch were the quarrels of these n.o.bles carried, that at last they found it impossible to conduct the government, and agreed to relinquish it for a season to nine plebeian families chosen from among the richest and most influential. This gave rise to the _Monte de" Nove_, who were supposed to hold the city in commission for the n.o.bles, while the latter devoted themselves to the prosecution of their private animosities. Weakened by feuds, the patricians fell a prey to their own creatures, the _Monte de" Nove_, who in their turn ruled Siena like oligarchs, refusing to give up the power which had been intrusted to them. In time, however, their insolence became insufferable. The populace rebelled, deposed the _Nove_, and invested with supreme authority twelve other families of mixed origin.
The _Monte de" Dodici_, created after this fashion, ran nearly the same course as their predecessors, except that they appear to have administered the city equitably. Getting tired of this form of government, the people next superseded them by sixteen men, chosen from the dregs of the plebeians, who a.s.sumed the t.i.tle of _Riformatori_. This new _Monte de" Sedici_ or _de" Riformatori_ showed much integrity in their management of affairs, but, as is the wont of red republicans, they were not averse to bloodshed. Their cruelty caused the people, with the help of the surviving patrician houses, together with the _Nove_ and the _Dodici_, to rise and shake them off. The last governing body formed in this diabolical five-part fugue of crazy statecraft received the name of _Monte del Popolo_, because it included all who were then eligible to the Great Council of the State. Yet the factions of the elder _Monti_ still survived; and to what extent they had absorbed the population may be gathered from the fact that, on the defeat of the _Riformatori_, 4,500 of the Sienese were exiled. It must be borne in mind that with the creation of each new _Monte_ a new party formed itself in the city, and the traditions of these parties were handed down from generation to generation. At last, in the beginning of the sixteenth century, Pandolfo Petrucci, who belonged to the _Monte de"
Nove_, made himself in reality, if not in name, the master of Siena, and the Duke of Florence, later on in the same century extended his dominion over the republic.[3] There is something almost grotesque in the bare recital of these successive factions; yet we must remember that beneath their dry names they conceal all elements of cla.s.s and party discord.
[1] Machiavelli, in spite of his love of freedom, says (_St. Fior._ lib. vii. 1): "Coloro che sperano che una repubblica possa essere unita a.s.sai di questa speranza s"ingannano."
[2] Vol. i. pp. 324-30. See, too, Segni, p. 213, and Giannotti, vol.
i. p. 341. De Comines describes Siena thus: "La ville est de tout temps en partialite, et se gouverne plus follement que ville d"Italie."
[3] Siena capitulated, in 1555, to the Spanish troops, who resigned it to Duke Cosmo I. in 1557.
What rendered the growth of parties still more pernicious, as already mentioned, was the smallness of Italian republics. Varchi reckoned 10,000 _fuochi_ in Florence, 50,000 _bocche_ of seculars, and 20,000 _bocche_ of religious. According to Zuccagni Orlandini there were 90,000 Florentines in 1495, of whom only 3,200 were burghers. Venice, according to Giannotti, counted at about the same period 20,000 _fuochi_, each of which supplied the state with two men fit to bear arms. These calculations, though obviously rough and based upon no accurate returns, show that a republic of 100,000 souls, of whom 5,000 should be citizens, would have taken distinguished rank among Italian cities.[1] In a state of this size, divided by feuds of every kind, from the highest political antagonism down to the meanest personal antipathy, changes were very easily effected. The slightest disturbance of the equilibrium in any quarter made itself felt throughout the city.[2] The opinions of each burgher were known and calculated. Individuals, by their wealth, their power of aiding or of suppressing poorer citizens, and the force of their personal ability, acquired a perilous importance. At Florence the political balance was so nicely adjusted that the ringing of the great bell in the Palazzo meant a revolution, and to raise the cry of _Palle_ in the streets was tantamount to an outbreak in the Medicean interest.
To call aloud _Popolo e liberta_ was nothing less than riot punishable by law. Segni tells how Jacopino Alamanni, having used these words near the statue of David on the Piazza in a personal quarrel, was beheaded for it the same day.[3] The secession of three or four families from one faction to another altered the political situation of a whole republic, and led perhaps to the exile of a sixth part of the enfranchised population.[4] After this would follow the intrigues of the outlaws eager to return, including negotiations with lukewarm party-leaders in the city, alliances with hostile states, and contracts which compromised the future conduct of the commonwealth in the interest of a few revengeful citizens. The biographies of such men as Cosimo de" Medici the elder and Filippo Strozzi throw the strongest light upon these delicacies and complexities of party politics in Florence.
[1] It may be worth while to compare the accurate return of the Venetian population in 1581 furnished by Yriarte (Vie d"un Patricien de Venise, p. 96). The whole number of the inhabitants was 134,600.
Of these 1,843 were adult patricians; 4,309 women and children of the patrician cla.s.s; Cittadini of all ages and both s.e.xes, 3,553; monks, nuns, and priests, 3,969; Jews, 1,043; beggars, 187.
[2] We might mention, as famous instances, the Neri and Bianchi factions introduced into Pistoja in 1296 by a quarrel of the Cancellieri family, the dismemberment of Florence in 1215 by a feud between the Buondelmonti and Amidei, the tragedy of Imelda Lambertazzi, which upset Bologna in 1273, the student riot which nearly delivered Bologna into the hands of Romeo de" Pepoli in 1321, the whole action of the Strozzi family at the period of the extinction of Florentine liberty, the petty jealousies of the Cerchi and Donati detailed by Dino Compagni, in 1294.
[3] Segni, _St. Fior_. p. 53.
[4] As an instance, take what Marco Foscari reported in 1527 to the Venetian Senate respecting the parties in Florence (_Rel. Ven._ serie ii. vol. i. p. 70). The _Compagnacci_, one of the three great parties, only numbered 800 persons.
In addition to the evils of internal factions we must reckon all the sources of mutual mistrust to which the republics were exposed. As the Italians had no notion of representative government, so they never conceived a confederation. The thirst for autonomy in each state was as great as of old among the cities of Greece. To be independent of a sister republic, though such freedom were bought at the price of the tyranny of a native family was the first object of every commonwealth.
At the same time this pa.s.sion for independence was only equaled by the greed of foreign usurpation. The second object of each republic was to extend its power at the expense of its neighbors. As Pisa swallowed Amalfi, so Genoa destroyed Pisa, and Venice did her best to cripple Genoa. Florence obliterated the rival burgh of Semifonte, and Milan twice reduced Piacenza to a wilderness. The notion that the great maritime powers of Italy or the leading cities of Lombardy should permanently co-operate for a common purpose was never for a moment entertained. Such leagues as were formed were understood to be temporary. When their immediate object had been gained, the members returned to their initial rivalries. Milan, when, on the occasion of Filippo Maria Visconti"s death, she had a chance of freedom, refused to recognize the liberties of the Lombard cities, and fell a prey to Francesco Sforza. Florence, under the pernicious policy of Cosimo de"
Medici, helped to enslave Milan and Bologna instead of entering into a republican league against their common foes, the tyrants. Pisa, Arezzo, and the other subject cities of Tuscany were treated by her with such selfish harshness that they proved her chiefest peril in the hour of need.[1] Compet.i.tion in commerce increased the mutual hatred of the free burghs. States like Venice, Florence, Pisa, Genoa, depending for their existence upon mercantile wealth, and governed by men of business, took every opportunity they could of ruining a rival in the market. So mean and narrow was the spirit of Italian policy that no one accounted it unpatriotic or dishonorable for Florence to suck the very life out of Pisa, or for Venice to strangle a compet.i.tor so dangerous as Genoa.
[1] See the instructions furnished to Averardo dei Medici, quoted by Von Reumont in his _Life of Lorenzo_, vol. ii. p. 122, German edition.
Thus the jealousy of state against state, of party against party, and of family against family, held Italy in perpetual disunion; while diplomatic habits were contracted which rendered the adoption of any simple policy impossible. When the time came for the Italians to cope with the great nations of Europe, the republics of Venice, Genoa, Milan, Florence ought to have been leagued together and supported by the weight of the Papal authority. They might then have stood against the world.
Instead of that, these cities presented nothing but mutual rancors, hostilities, and jealousies to the common enemy. Moreover, the Italians were so used to petty intrigues and to a system of balance of power within the peninsula, that they could not comprehend the magnitude of the impending danger. It was difficult for a politician of the Renaissance, accustomed to the small theater of Italian diplomacy, schooled in the traditions of Lorenzo de" Medici, swayed in his calculations by the old pretensions of Pope and Emperor, dominated by the dread of Venice, Milan, and Naples, and as yet but dimly conscious of the true force of France or Spain, to conceive that absolutely the only chance of Italy lay in union at any cost and under any form.
Machiavelli indeed seems too late to have discerned this truth. But he had been lessoned by events, which rendered the realization of his cherished schemes impossible; nor, could he find a Prince powerful enough to attempt his Utopia. Of the Republics he had abandoned all hope.
To the laws which governed the other republics of Italy, Venice offered in many respects a notable exception. Divided from the rest of Italy by the lagoons, and directed by her commerce to the Eastern sh.o.r.es of the Mediterranean, Venice took no part in the factions which rent the rest of the peninsula, and had comparatively little to fear from foreign invasion. Her att.i.tude was one of proud and almost scornful isolation.
In the Lombard Wars of Independence she remained neutral, and her name does not appear among the Signataries to the Peace of Constance. Both the Papacy and the Empire recognized her independence. Her true policy consisted in consolidating her maritime empire and holding aloof from the affairs of Italy. As long as she adhered to this course, she remained the envy and the admiration of the rest of Europe.[1] It was only when she sought to extend her hold upon the mainland that she aroused the animosity of the Italian powers, and had to bear the brunt of the League of Cambray alone.[2] Her selfish prudence had been a source of dread long before this epoch: when she became aggressive, she was recognized as a common and intolerable enemy.
[1] De Comines, in his _Memoirs of the Reign of Charles VIII._ (tom.
ii. p, 69), draws a striking picture of the impression made upon his mind by the good government of the state of Venice. This may be compared with what he says of the folly of Siena.
[2] See Mach. _1st. Fior._ lib. i. "Avendo loro con il tempo occupata Padova, Vicenza, Trevigi, e dipoi Verona, Bergamo e Brescia, e nel Reame e in Romagna molte citta, cacciati dalla cupidita del dominare vennero in tanta opinione di potenza, che non solamente ai principi Italiani ma ai Re oltramontani erano in terrore. Onde congiurati quelli contra di loro, in un giorno fu tolto loro quello stato che si avevano in molti anni con infiniti spendii guadagnato. E benche ne abbino in questi ultimi tempi racquistato parte, non avendo racquistata ne la riputazione, ne le forze, a discrezione d"altri, come tutti gli altri principi Italiani vivono." It was Francesco Foscari who first to any important extent led the republic astray from its old policy. He meddled in Italian affairs, and sought to encroach upon the mainland. For this, and for the undue popularity he acquired thereby, the Council of Ten subjected him and his son Jacopo to the most frightfully protracted martyrdom that a relentless oligarchy has ever inflicted [1445-57].
The external security of Venice was equaled by her internal repose.
Owing to continued freedom from party quarrels, the Venetians were able to pursue a consistent course of const.i.tutional development. They in fact alone of the Italian cities established and preserved the character of their state. Having originally founded a republic under the presidency of a Doge, who combined the offices of general and judge, and ruled in concert with a representative council of the chief citizens (697-1172), the Venetians by degrees caused this form of government to a.s.sume a strictly oligarchical character. They began by limiting the authority of the Doge, who, though elected for life, was in 1032 forbidden to a.s.sociate his son in the supreme office of the state. In 1172 the election of the Doge was transferred from the people to the Grand Council, who, as a co-opting body, tended to become a close aristocracy. In 1179 the Ducal power was still further restricted by the creation of a senate called the Quarantia for the administration of justice; while in 1229 the Senate of the Pregadi, interposed between the Doge and the Grand Council, became an integral part of the const.i.tution.
To this latter Senate were a.s.signed all deliberations upon peace and war, the voting of supplies, the confirmation of laws. Both the Quarantia and the Pregadi were elected by the Consiglio Grande, which by this time had become the virtual sovereign of the State of Venice. It is not necessary here to mention the further checks imposed upon the power of the Doges by the inst.i.tution of officials named Correttori and Inquisitori, whose special business it was to see that the coronation oaths were duly observed, or by the regulations which prevented the supreme magistrate from taking any important action except in concert with carefully selected colleagues. Enough has been said to show that the const.i.tution of Venice was a pyramid resting upon the basis of the Grand Council and rising to an ornamented apex, through the Senate, and the College, in the Doge. But in adopting this old simile--originally the happy thought of Donato Giannotti, it is said[1]--we must not forget that the vital force of the Grand Council was felt throughout the whole of this elaborate system, and that the same individuals were constantly appearing in different capacities. It is this which makes the great event of the years 1297-1319 so all-important for the future destinies of Venice. At this period the Grand Council was restricted to a certain number of n.o.ble families who had henceforth the hereditary right to belong to it. Every descendant of a member of the Grand Council could take his seat there at the age of twenty-five; and no new families, except upon the most extraordinary occasions, were admitted to this privilege.[2] By the Closing of the Grand Council, as the ordinances of this crisis were termed, the administration of Venice was vested for perpetuity in the hands of a few great houses. The final completion was given to the oligarchy in 1311 by the establishment of the celebrated Council of Ten,[3] who exercised a supervision over all the magistracies, const.i.tuted the Supreme Court of judicature, and ended by controlling the whole foreign and internal policy of Venice. The changes which I have thus briefly indicated are not to be regarded as violent alterations in the const.i.tution, but rather as successive steps in its development. Even the Council of Ten, which seems at first sight the most tyrannous state-engine ever devised for the enslavement of a nation, was in reality a natural climax to the evolution which had been consistently advancing since the year 1172. Created originally during the troublous times which succeeded the closing of the Grand Council, for the express purpose of curbing unruly n.o.bles and preventing the emergence of conspirators like Tiepolo, the Council of Ten were specially designed to act as a check upon the several orders in the state and to preserve its oligarchical character inviolate. They were elected by the Consiglio Grande, and at the expiration of their office were liable to render strict account of all that they had done. Nor was this magistracy coveted by the Venetian n.o.bles. On the contrary, so burdensome were its duties, and so great was the odium which from time to time the Ten incurred in the discharge of their functions, that it was not always found easy to fill up their vacancies. A law had even to be pa.s.sed that the Ten had not completed their magistracy before their successors were appointed.[4] They may therefore be regarded as a select committee of the citizens, who voluntarily delegated dictatorial powers to this small body in order to maintain their own ascendency, to centralize the conduct of important affairs, to preserve secrecy in the administration of the republic, and to avoid the criticism to which the more public government of states like Florence was exposed.[5] The weakness of this portion of the state machinery was this: created with ill-defined and almost unlimited authority,[6] designed to supersede the other public functionaries on occasions of great moment, and composed of men whose ability placed them in the very first rank of citizens, the Ten could scarcely fail, as time advanced, to become a permanently oppressive power--a despotism within the bosom of an oligarchy. Thus in the whole mechanism of the state of Venice we trace the action of a permanent aristocracy tolerating, with a view to its own supremacy, an amount of magisterial control which in certain cases, like that of the two Foscari, amounted to the sternest tyranny. By submitting to the Council of Ten the n.o.bility of Venice secured its hold upon the people and preserved unity in its policy.
[1] Vol. ii. of his works, p. 37. On p. 29 he describes the population of Venice as divided into "Popolari," or plebeians, exercising small industries, and so forth: "Cittadini," or the middle cla.s.s, born in the state, and of more importance than the plebeians; "Gentiluomini," or masters of Venice by sea and land, about 3,000 in number, corresponding to the burghers of Florence.
What he says about the Const.i.tution refers solely to this upper cla.s.s. The elaborate work of M. Yriarte, _La Vie d"un Patricien de Venise an Seizieme Siecle_, Paris, 1874, contains a complete a.n.a.lysis of the Venetian state-machine. See in particular what he says about the helplessness of the Doges, ch. xiii. "Rex in foro, senator in curia, captivus in aula," was a current phrase which expressed the contrast between their dignity of parade and real servitude. They had no personal freedom, and were always ruined by office. It was necessary to pa.s.s a law compelling the Doge elect to accept the onerous distinction thrust upon him. The Venetian oligarchs argued that it was good that one man should die for the people.
[2] See Giannotti, vol. ii. p. 55, for the mention of fifteen, admitted on the occasion of Baiamonte Tiepolo"s conspiracy, and of thirty enn.o.bled during the Genoese war.
[3] The actual number of this Council was seventeen, for the Ten a.s.sociated with the Signoria, which consisted of the Doge and six Counselors.
[4] Giannotti, vol. ii. p. 123.
[5] The diplomatic difficulties of a popular government, a "governo largo," as opposed to a "governo stretto," are set forth with great ac.u.men by Guicciardini, _Op. Ined._ vol. ii. p. 84. Cf. vol. iii. p.
272.
[6] "e la sua autorita pari a quella del Consiglio de" Pregati e di utta la citta," says Giannotti, vol. ii. p. 120.
No state has ever exercised a greater spell of fascination over its citizens than Venice. Of treason against the Republic there was little.
Against the decrees of the Council, arbitrary though they might be, no one sought to rebel. The Venetian bowed in silence and obeyed, knowing that all his actions were watched, that his government had long arms in foreign lands, and that to arouse revolt in a body of burghers so thoroughly controlled by common interests, would be impossible. Further security the Venetians gained by their mild and beneficent administration of subject cities, and by the prosperity in which their population flourished. When, during the war of the League of Cambray, Venice gave liberty to her towns upon the mainland, they voluntarily returned to her allegiance. At home, the inhabitants of the lagoons, who had never seen a hostile army at their gates, and whose taxes were light in comparison with those of the rest of Italy, regarded the n.o.bles as the authors of their unexampled happiness. Meanwhile, these n.o.bles were merchants. Idleness was unknown in Venice. Instead of excogitating new const.i.tutions or planning vengeance against hereditary foes the Venetian attended to his commerce on the sea, swayed distant provinces, watched the interests of the state in foreign cities, and fought the naval battles of the republic. It was the custom of Venice to employ her patricians only on the sea as admirals, and never to intrust her armies to the generalship of burghers. This policy had undoubtedly its wisdom; for by these means the n.o.bles had no opportunity of intriguing on a large scale in Italian affairs, and never found the chance of growing dangerously powerful abroad. But it pledged the State to that system of paid condottieri and mercenary troops, jealously watched and scarcely ever trustworthy, which proved nearly as ruinous to Venice as it did to Florence.
It is difficult to imagine a greater contrast than that which is presented by Florence to Venice. While Venice pursued one consistent course of gradual growth, and seemed immovable, Florence remained in perpetual flux, and altered as the strength of factions or of party-leaders varied.[1] When the strife of Guelfs and Ghibellines, Neri, and Bianchi, had exhausted her in the fourteenth century, she submitted for a while to the indirect ascendency of the kings of Naples, who were recognized as Chiefs of the Guelf Party. Thence she pa.s.sed for a few months into the hands of a despot in the person of the Duke of Athens (1342-43). After the confirmation of her republican liberty, followed a contest between the proletariat and the middle cla.s.ses (Ciompi 1378). During the fifteenth century she was kept continually disturbed by the rivalry of her great merchant families. The rule of the Albizzi, who fought the Visconti and extended the Florentine territory by numerous conquests, was virtually the despotism of a close oligarchy.
This phase of her career was terminated by the rise of the Medici, who guided her affairs with a show of const.i.tutional equity for four generations. In 1494, this state of things was violently shaken. The Florentines expelled the Medici, who had begun to throw off their mask and to a.s.sume the airs of sovereignty; then they reconst.i.tuted their Commonwealth as nearly as they could upon the model of Venice, and to this new form of government Savonarola gave a quasi-theocratic complexion by naming Christ the king of Florence.[2] But the internal elements of the discord were too potent for the maintenance of this regime. The Medici were recalled; and this time Florence fell under the shadow of Church-rule, being controlled by Leo X. and Clement VII., through the hands of prelates whom they made the guardians and advisers of their nephews. In 1527 a final effort for liberty shed undying l.u.s.ter on the n.o.blest of Italian cities. The sack of Rome had paralyzed the Pope. His family were compelled to quit the Medicean palace. The Grand Council was restored: a Gonfalonier was elected; Florence suffered the hardships of her memorable siege. At the end of her trials, menaced alike by Pope and Emperor, who shook hands over her prostrate corpse, betrayed by her general, the infamous Malatesta Baglioni, and sold by her own selfish citizens, she had to submit to the hereditary sovereignty of the Medici. It was in vain that Lorenzino of that house pretended to play Brutus and murdered his cousin the Duke Alessandro in 1536. Cosimo succeeded in the same year, and won the t.i.tle of Grand Duke, which he transmitted to a line of semi-Austrian princes.
[1] "Nunquam in eodem statu permanserunt," says Marco Foscari (as quoted above, p. 42 of his report). The flux of Florence struck a Venetian profoundly.
[2] The Gonfalonier Capponi put up a tablet on the Public Palace, in 1528, to this effect: "Jesus Christus Rex Florentini Populi S.F.
decreto electus." This inscription is differently given. See Varchi, vol. i. p. 266; Segni, p. 46. Nothing is more significant of the difference between Venice and Florence than the political idealism implied in this religious consecration of the republic by statute.
In my essay on "Florence and the Medici" (_Sketches and Studies in Italy_) I have attempted to condense the internal history of the Republic and to a.n.a.lyze the state-craft of the Medici.
Throughout all these vicissitudes every form and phase of republican government was advocated, discussed, and put in practice by the Florentines. All the arts of factions, all the machinations of exiles, all the skill of demagogues, all the selfishness of party-leaders, all the learning of scholars, all the cupidity of subordinate officials, all the daring of conspirators, all the ingenuity of theorists, and all the malice of traitors, were brought successively or simultaneously into play by the burghers, who looked upon their State as something they might mold at will. One thing at least is clear amid so much apparent confusion, that Florence was living a vehemently active and self-conscious life, acknowledging no principle of stability in her const.i.tution, but always stretching forward after that ideal _Reggimento_ which was never realized.[1]
[1] In his "Proemio" to the "Trattato del Reggimento di Firenze, Guicciardini thus describes the desideratum: "introdurre in Firenze un governo onesto, bene ordinato, e che veramente si potesse chiamare libero, il che dalla sua prima origine insino a oggi non e mai stato cittadino alcuno che abbia saputo o potuto fare."