In the year of Lucrezia’s remarriage, the Pope’s eldest surviving son, Juan, Duke of Gandia, was found floating one morning in the Tiber, his corpse pierced by nine stab wounds. Although he had numerous enemies, owing to the large slices of papal property bestowed upon him by his father, no assassin was identified. The longer the mystery and whispers lasted, the more suspicion came to rest on Cesare based on a supposed desire to supplant his brother in the paternal largesse or, alternatively, as the outcome of an incestuous triangle with brother and sister. In the bubbling stew of Rome’s rumors, no depravity appeared beyond the scope of the Borgias (although historians have since absolved Cesare of the murder of his brother).
Stunned with grief at—or perhaps frightened by—the death of his son, Alexander was afflicted with remorse and a sudden rare introspection. “The most grievous danger for any Pope,” he told a consistory of cardinals, “lies in the fact that encompassed as he is by flatterers, he never hears the truth about his own person and ends by not wishing to hear it.” It was an unheard message to every autocrat in history. In his moral crisis the Pope further announced that the blow he had suffered was God’s judgment upon him for his sins and that he was resolved to amend his life and reform the Church. “We will begin the reform with ourselves and so proceed through all levels of the Church till the whole work is accomplished.” He at once appointed a commission of several of the most respected cardinals to draw up a program, but, except for a provision to reduce plural benefices, it hardly went to the heart of the matter. Beginning with the cardinals, it required reduction of incomes, which had evidently climbed, to 6000 ducats each; reduction of households to no more than eighty (of whom at least twelve should be in holy orders) and of mounted escorts to thirty; greater restraint at table with only one boiled and one roast meat per meal and with entertainment by musicians and actors to be replaced by reading of Holy Scriptures. Cardinals were no longer to take part in tournaments or carnivals or attend secular theatricals or employ miscellaneous “youths” as body servants. A provision that all concubines were to be dismissed within ten days of publication of the Bull embodying the reforms may have modified the Holy Father’s interest in the program. A further provision calling for a Council to enact the reforms was enough to bring him back to normal. The proposed Bull, In apostolicae sedis specula, was never issued and the subject of reform was dropped.
In 1499, the French under a new King, Louis XII, returned, now claiming through the Orléans line the succession to Milan. Another churchman, the Archbishop of Rouen, as the King’s chief adviser, was the mover behind this effort. He was himself moved by ambition to be Pope and believed he could make a great thrust in the papal stakes through French control of Milan. Alexander’s role in the new invasion, doubtless affected by his experience in the last, was entirely cynical. Louis had applied for an annulment of his marriage to his sad, crippled wife, Jeanne, sister of Charles VIII, in order to marry the much coveted Anne of Brittany, widow of Charles VIII, for the sake of finally attaching her duchy to the French Crown.
Although Louis’ plea for annulment was furiously condemned by Oliver Maillard, the late King’s Franciscan confessor, and resented by the French people, who warmly sympathized with the discarded Queen, Alexander was indifferent to public opinion. He saw a means toward gold for his coffers and advancement for Cesare, who, having renounced his ecclesiastical career, had ambitions to marry the daughter of Alfonso of Naples, a ward and resident of the French court. Cesare’s unprecedented resignation of the red hat, antagonizing many of the cardinals, evoked from a Venetian diarist of events a sigh that summarized the Renaissance Papacy. “Thus now in God’s Church tutto va al contrario” (everything is upside-down). In return for 30,000 ducats and support for Cesare’s project, the Pope granted Louis’ annulment plus a dispensation to marry Anne of Brittany and threw in a red hat for the Archbishop of Rouen, who became Cardinal d’Amboise.
In this second scandalous annulment and its consequences, folly was compounded. In ducal splendor, Cesare bearing the dispensation journeyed to France, where he discussed with the King the projected campaign for Milan on the basis of papal support. Alexander’s partnership with France, arranged for the sake of his maligned son, whom he now described as more dear to him than anything else on earth, angered a field of opponents—the Sforzas, the Colonnas, the rulers of Naples and, of course, Spain. Acting for Spain, Portuguese envoys visited the Pope to reprimand him for his nepotism, simony and French policy, which they said endangered the peace of Italy and indeed of all Christendom. They, too, raised the threat of a Council unless he changed course. He did not. Sterner Spanish envoys followed on the same mission, ostensibly for the welfare of the Church although their motive—to frustrate France—was as political as Alexander’s. Conferences were heated; reform by Council was again used as a threat. A wrathful envoy told Alexander to his face that his election was invalid, his title as Pope void. In return, Alexander threatened to have him thrown into the Tiber, and scolded the Spanish King and Queen in insulting terms for their interference.
When Cesare’s marriage fell through, owing to the princess’ stubborn aversion to her suitor, the French alliance threatened to crumble, leaving Alexander deserted. He felt so endangered that he held audiences accompanied by an armed guard. Rumors circulated in Rome of withdrawal of obedience by the powers and a possible schism. The French King, however, arranged another marriage for Cesare with the sister of the King of Navarre, rejoicing Alexander, who in return endorsed Louis’ claim to Milan and joined France in a league with Venice, always ready to oppose Milan. The French army crossed the Alps once more, reinforced by Swiss mercenaries. When Milan fell to this assault, Alexander expressed delight regardless of the odium this aroused throughout Europe. In the midst of war and turmoil, pilgrims arriving in Rome for the Jubilee Year of 1500 found no security, but instead public disorder, robberies, muggings and murders.
Cesare was now embarked on a full military career to regain control of those regions of the Papal States which had strayed too far into autonomy. That his objective was a temporal domain, even a kingdom for himself in central Italy, was the belief of some contemporaries. The cost of his campaigns drained huge sums from the papal revenues, amounting in one period of two months to 132,000 ducats, about half the Papacy’s normal income, and in another period of eight months to 182,000 ducats. In Rome he was overlord, callous in tyranny, an able administrator served by spies and informers, strong in the martial arts, capable of beheading a bull at one blow. He too loved art, patronized poets and painters, yet did not hesitate to cut off the tongue and hand of a man reported to have repeated a joke about him. A Venetian supposed to have circulated a slanderous pamphlet about the Pope and his son was murdered and thrown into the Tiber. “Every night,” reported the helpless Venetian Ambassador, “four or five murdered men are discovered, bishops, prelates and others, so that all Rome trembles for fear of being murdered by the Duke.” Sinister and vindictive, the Duke disposed of opponents by the most direct means, sowing dragon’s teeth in their place. Whether for self-protection or to hide the blotches that disfigured his face, he never left his residence without wearing a mask.
In 1501 Lucrezia’s second husband, Alfonso, was attacked by five assailants but escaped although severely wounded. While devotedly nursed by Lucrezia, he was convinced that Cesare was the perpetrator and would try to finish the deed by poison. In this fear Alfonso rejected all physicians and was nevertheless recovering when he saw from a window his hated brother-in-law walking below in the garden. Seizing a bow and arrow, he shot at Cesare and fatally missed. Within minutes he was hacked to death by the Duke’s bodyguard. Alexander, perhaps by now himself intimidated by the tiger he had reared, did nothing.
For his son-in-law the Pope suffered no further spasms of morality. Rather, judging from Burchard’s diary, the last inhibitions, if any, dropped away. Two months after Alfonso’s death, the Pope presided over a banquet given by Cesare in the Vatican, famous in t
he annals of pornography as the Ballet of the Chestnuts. Soberly recorded by Burchard, fifty courtesans danced after dinner with the guests, “at first clothed, then naked.” Chestnuts were then scattered among candelabra placed on the floor, “which the courtesans, crawling on hands and knees among the candelabra, picked up, while the Pope, Cesare and his sister Lucrezia looked on.” Coupling of guests and courtesans followed, with prizes in the form of fine silken tunics and cloaks offered “for those who could perform the act most often with the courtesans.” A month later Burchard records a scene in which mares and stallions were driven into a courtyard of the Vatican and equine coupling encouraged while from a balcony the Pope and Lucrezia “watched with loud laughter and much pleasure.” Later they watched again while Cesare shot down a mass of unarmed criminals driven like the horses into the same courtyard.
The Pope’s expenses emptied the treasury. On the last day of 1501, Lucrezia, robed in gold brocade and crimson velvet trimmed with ermine and draped in pearls, was married off for the third time to the heir of the d’Estes of Ferrara in a ceremony of magnificent pomp followed by a week of joyous and gorgeous festivities, feasts, theatricals, races and bullfights to celebrate the Borgia tie to the most distinguished family of Italy. Alexander himself counted out 100,000 ducats of gold to the bridegroom’s brothers for Lucrezia’s dowry. To finance such extravagance as well as Cesare’s continuing campaigns, the Pope, between March and May 1503, created eighty new offices in the Curia to be sold for 780 ducats each, and appointed nine new cardinals at one blow, five of them Spaniards, realizing from their payments for the red hat a total of 120,000 to 130,000 ducats. In the same period, great wealth was seized on the death of the rich Venetian Cardinal, Giovanni Michele, who expired after two days of violent intestinal illness, generally believed to have been poisoned for his money by Cesare.
This was the last year of Alexander’s life. Hostilities surrounded him. The Orsini with many partisans were fighting an extended war against Cesare. Spanish forces had landed in the south and were fighting the French for control of Naples, which they were shortly to win, establishing Spanish control of the kingdom for the next three and a half centuries. Serious churchmen concerned for the faith were raising more insistently the issue of a Council—a treatise by Cardinal Sangiorgio, one of Alexander’s own appointees, stated that continued papal refusal to call one harmed the Church and scandalized all Christian people, and if all remedies failed, the cardinals themselves had a duty to convene a Council.
In August 1503 at the age of 73, Alexander VI died, not of poison, as was of course the immediate supposition, but probably of susceptibility at his age to Rome’s summer fevers. Public emotion, released as if at the death of a monster, exploded in ghastly tales of a black and swollen corpse with tongue protruding from a foaming mouth, so horrible that no one would touch it, leaving it to be dragged to the grave by a rope fastened around the feet. The late Pontiff was said to have gained the tiara by a pact with the Devil at the price of his soul. Scandal sheets, to which Romans were much given, appeared every day hung around the neck of Pasquino, an ancient statue dug up in 1501 which served the Romans as a display center for anonymous satire.
Cesare, for all his military might, proved unable to sustain himself without the support of Rome, where an old enemy had succeeded a fond father. The dragon’s teeth now rose around him. He surrendered at Naples under a Spanish promise of safe conduct, promptly violated by his captors, who took him to prison in Spain. Escaping after two years, he made his way to Navarre and was killed there in a local battle within a year.
So many had been Alexander’s offenses that his contemporaries’ judgments tend to be extreme, but Burchard, his Master of Ceremonies, was neither antagonist nor apologist. The impression from his toneless diary of Alexander’s Papacy is of continuous violence, murders in churches, bodies in the Tiber, fighting of factions, burnings and lootings, arrests, tortures and executions, combined with scandal, frivolities and continuous ceremony—reception of ambassadors, princes and sovereigns, obsessive attention to garments and jewels, protocol of processions, entertainments and horse races with cardinals winning prizes—with a running record throughout of the costs and finances of the whole.
Certain revisionists have taken a fancy to the Borgia Pope and worked hard to rehabilitate him by intricate arguments that dispose of the charges against him as either exaggeration or forgeries or gossip or unexplained malice until all are made to vanish in a cloud of invention. The revision fails to account for one thing: the hatred, disgust and fear that Alexander had engendered by the time he died.
In the history books the pontificate is treated in terms of political wars and maneuvers. Religion, except for an occasional reference to Alexander’s observance of Lenten fasts or his concern to maintain the purity of Catholic doctrine by censorship of books, is barely mentioned. The last word may belong to Egidio of Viterbo, General of the Augustinians and a major figure in the reform movement. Rome under Pope Alexander VI, he said in a sermon, knows “No law, no divinity; Gold, force and Venus rule.”
4. The Warrior: Julius II, 1503–13
The papal crown having eluded him twice, Cardinal della Rovere now missed it a third time. His strongest opponent, and an arrogant contender, was the French Cardinal d’Amboise. Cesare Borgia too, controlling a solid group of eleven Spanish cardinals, was a third force grimly bent on the election of a Spaniard who would be his ally. Armed forces of France, Spain, of the Borgia, the Orsini and various Italian factions exerted pressure for their several interests by an intimidating presence. Under the circumstances, the Cardinals retreated for their conclave within the fortress walls of Castel Sant’ Angelo, and only when they had hired mercenary troops for protection, removed to the Vatican.
Might-have-beens haunted the election. Once more an accidental pope emerged when the leading candidates cancelled each other out. The Spanish votes were nullified by tumultuous mobs, shouting hate for the Borgias, which made election of another Spaniard impossible. D’Amboise was cut out by the dire warnings of della Rovere that his election would result in the Papacy being removed to France. The Italian cardinals, although holding an overwhelming majority of the College, were divided in support of several candidates. Della Rovere received a majority of the votes, but two short of the necessary two-thirds. Finding himself blocked, he threw his support to the pious and worthy Cardinal of Siena, Francesco Piccolomini, whose age and ill health indicated a short tenure. In the deadlock Piccolomini was elected, taking the name Pius III in honor of his uncle, the former Aeneas Sylvius Piccolomini, who had been Pius II.
The new Pope’s first public announcement was that reform, beginning at the top with the papal court, would be his earliest care. A cultivated and learned man like his uncle, though of more studious and secluded temperament, Piccolomini had been a Cardinal for over forty years. Active in the service of Pius II, but out of place in the worldliness of Rome since that time, he had stayed away in Siena through the last pontificates. Though hardly known, he had a reputation for kindness and charity instantly seized upon by the public craving for a “good” Pope who would be the opposite of Alexander VI. The announcement of his election excited tumults of popular rejoicing. Reformist prelates were happy that the government of the Church was at last entrusted to a pontiff who was “the storehouse of all virtues and the abode of the Holy Spirit of God.” All are filled, wrote the Bishop of Arezzo, “with the highest hopes for reform of the Church and the return of peace.” The new Pope’s religious and virtuous life promised “a new era in the history of the Church.”
The new era was not to be. At 64, Pius III was old for his time and debilitated by gout. Under the burden of audiences, consistories and the long ceremonials of consecration and coronation, he weakened daily and died after holding office for 26 days.
The fervor and hope that had welcomed Pius III was a measure of the craving for a change, and warning enough that a Papacy concentrating on temporal aims was not serving the u
nderlying interest of the Church. If this was recognized by perhaps a third of the Sacred College, they were chaff in the wind of a single fierce ambition. In the new election, Giuliano della Rovere, using “immoderate and unbounded promises,” and bribery where necessary, and to the general astonishment sweeping all factions and erstwhile opponents into his camp, secured the papal tiara at last. He was chosen in a conclave of less than 24 hours, the shortest ever recorded. A monumental ego expressed itself in the change of his given name by only a syllable to the papal name of Giulio, or Julius, II.
Julius is ranked among the great popes because of his temporal accomplishments, not least his fertile partnership with Michelangelo—for art, next to war, is the great immortalizer of reputations. He was, however, as oblivious as his three predecessors to the extent of disaffection in the constituency he governed. His two consuming passions, motivated by neither personal greed nor nepotism, were restoration of the political and territorial integrity of the Papal States and embellishment of his See and memorialization of himself through the triumphs of art. He achieved important results in both these endeavors, which, being visible, have received ample notice as the visibles of history usually do, while the significant aspect of his reign, its failure of concern for the religious crisis, has been overlooked as the invisibles of history usually are. The goals of his policy were entirely temporal. For all his dynamic force, he missed his opportunity, as Guicciardini wrote, “to promote the salvation of souls for which he was Christ’s Vicar on earth.”
The March of Folly Page 12
