The March of Folly Page 9
Until the election in 1471 of Cardinal Francesco della Rovere, former General of the Franciscan Order, who took the name Sixtus IV, the popes of the early Renaissance, if without zeal for spiritual renewal, had maintained on the whole nominal respect for the dignity of their office. Sixtus introduced the period of unabashed, unconcealed, relentless pursuit of personal gain and power politics. He had attained prominence as a preacher and lecturer in theology at the universities of Bologna and Pavia, and as General of the Franciscans had acquired a reputation as an able and severe administrator. As a friar, he was supposedly chosen Pope in reaction to the worldliness of his predecessor, Paul II, a Venetian patrician and former merchant. In fact, he owed his election rather to the skillful maneuvering of the ambitious, unprincipled and very rich Cardinal Rodrigo Borgia, soon to acquire the papal tiara for himself. Borgia’s support of Sixtus was in itself something of a character reference, and history has recognized the link by calling them, together with Innocent VIII, who came in between, the “three evil geniuses.”
The Franciscan’s gown concealed in Sixtus a hard, imperious, implacable character; a man of strong passions and a large, poor and exigent family. He proceeded to enrich its members and, using all the resources now at his command, to endow them with high office, papal territories and titled spouses. Upon taking office, he shocked public opinion by appointing as Cardinals two of his eleven nephews, Pietro and Girolamo Riario, both in their twenties, who rapidly became notorious for mad and spendthrift behavior. Before he had finished, Sixtus had conferred the red hat on three more nephews and a grandnephew, made another a Bishop, married four nephews and two nieces into the ruling families of Naples, Milan, Urbino, and to Orsinis and Farneses. Non-clerical relatives were placed in high positions of civil power as Prefect of Rome, Governor of Castel Sant’ Angelo and to governorships of several of the Papal States with access to their revenues. He raised nepotism to a new level.
He packed the College of Cardinals with his personal appointees, creating no fewer than 34 in his thirteen-year papacy, although the College had been fixed at 24, and leaving at his death only five not beholden to him for their appointment. He made an established practice of political selection for the purpose of favoring this or that prince or sovereign, often choosing lords or barons or younger sons of great families without regard to merit or clerical qualification. He gave the archiepiscopal see of Lisbon to a child of eight and the see of Milan to a boy of eleven, both sons of princes. He so thoroughly secularized the College that his successors followed his example as if it were the rule. In the twenty years under Innocent VIII and Alexander VI, no fewer than fifty sees were given to youths under the canonical age for consecration.
Led by the wild behavior of Pietro Riario, the favorite nephew, whom the new fortunes of his family seem almost to have unbalanced, and augmented by the horde of newly rich della Roveres, the habit of unbridled extravagance became a fixed feature of the papal court. Cardinal Riario’s excesses reached a peak in 1480 at a saturnalian banquet featuring a whole roasted bear holding a staff in its jaws, stags reconstructed in their skins, herons and peacocks in their feathers, and orgiastic behavior by the guests appropriate to the ancient Roman model. Reports of the affair were all the more shocking at a time of general dismay caused by the Turks having actually landed on the heel of Italy, where they seized Otranto, although they were not to hold it long. The advance of the Turks since the fall of Constantinople was generally considered to have been allowed by God in punishment for the sins of the Church.
Licentiousness in the hierarchy was promoted but not initiated by the della Roveres; it was already a problem in 1460 when Pius II, in a letter to Cardinal Borgia, reproved him for a party he had given in Siena where “none of the allurements of love was lacking,” and “in order that lust be unrestrained,” the husbands, fathers and brothers of the ladies present were not invited. Pius warned of the “disgrace” to the holy office. “This is the reason the princes and powers despise us and the laity mock us.… Contempt is the lot of Christ’s Vicar because he seems to tolerate these actions.” The situation under Sixtus was not new; the difference was that while Pius was concerned to arrest the deterioration, his successors neither tried nor cared.
Antagonism slowly gathered around Sixtus, especially in Germany, where anti-Romanism born of resentment of the clerical appetite for money was now aggravated by the financial exactions of the Papal Curia, the administrative arm of the Papacy. In 1479 the Assembly of Coblenz despatched to Rome a gravamina, or list of grievances. In Bohemia, home of the Hussite dissent, a satiric manifesto appeared equating Sixtus with Satan priding himself on “total repudiation of the doctrine of Jesus.” Accustomed to carping from one source or another for fifteen centuries, the Church had grown too thick a skin to bother about such straws blown in on the wind from the Empire.
To ensure efficient collection of revenues, Sixtus created an Apostolic Chamber of 100 lawyers to supervise the financial affairs of the Papal States and the law cases in which the Papacy had a financial interest. He devoted the income to multiplying the estates of his relatives and to embellishing the external glories of the Holy See. Posterity owes to him the restoration of the Vatican Library, whose holdings he increased threefold and to which he summoned scholars to register and catalogue them. He reopened the Academy of Rome, invited men of renown to its halls, encouraged dramatic performances, commissioned paintings. His name endures in the Sistine Chapel, built at his command for the renovation of old St. Peter’s. Churches, hospitals, fallen bridges and muddy streets benefited from his repairs.
If admirable in his cultural concerns, he exhibited the worst qualities of the Renaissance prince in his feuds and machinations, conducting wars on Venice and Ferrara and an inveterate campaign to reduce the Colonna family, the dominant nobles of Rome. The most scandalous of his dealings was involvement in and possible instigation of the Pazzi plot to murder the Medici brothers. Allied to the Pazzi by complex family interests, he approved of or even shared in the conspiracy, or so it was widely charged and believed owing to the extremity of his reaction when the plot failed by half. In a rage at the violence of the Medicis’ revenge upon the Pazzi, which had included the hanging of an Archbishop in violation of clerical immunity, he excommunicated Lorenzo de’ Medici and all of Florence. This use of spiritual sanction for temporal motives, though certainly not new in Church practice, earned Sixtus wide discredit because of the harm done to the Florentines and their commerce and because of the suspicions it aroused of the Pope’s personal involvement. Pious Louis XI, King of France, wrote worriedly, “Please God that Your Holiness is innocent of crimes so horrible!” The idea of the Holy Father plotting murder in a cathedral was not yet acceptable, though before long it would hardly seem abnormal.
The internal health of the Church did not interest Sixtus, and all calls for a Council, which were rising insistently, he roughly rejected on the precedent of Exsecrabilis. Denial did not end the demand. In 1481 the noise of reform sounded close at hand. Archbishop Zamometic, an envoy of the Emperor, arrived in Rome, where he voiced harsh criticisms of Sixtus and the Curia. Imprisoned by order of the Pope in Castel Sant’ Angelo, he was released by a friendly cardinal and, though knowing the risk, relentlessly returned to his theme. He published a manifesto calling on Christian princes to summon a continuation of the Council of Basle in order to prevent the ruination of the Church by Pope Sixtus, whom he accused of heresy, simony, shameful vices, wasting Church patrimony, instigating the Pazzi conspiracy and entering into secret alliance with the Sultan. Sixtus retaliated by placing the city of Basle under anathema, effectively closing it off to outsiders, and by once more throwing the defiant Archbishop into prison, where, apparently severely treated, he died, an alleged suicide, two years later.
Prison does not silence ideas whose time has come, a fact that generally escapes despots, who by nature are rulers of little wisdom. In the last year of his life, Sixtus turned aside a reasonable program submitted
to him by the Estates General of Tours in France. Agitated by the eloquence of a passionate reformer, Jean de Rély, the assembly proposed reform concerning fiscal abuse, plural benefices and the hated practice of ad commendam, by which temporary appointments, often of laymen, could be made “on recommendation” without the appointee’s being required to fulfill their duties. One of those issues that arouse passion peculiar to their ages, ad commendam was a device that Sixtus could easily have prohibited, thereby earning himself immense credit with the reform movement. He was blind to the opportunity and ignored the program. A few months later he was dead. So rancorous had been his reign that Rome erupted in two weeks of riot and plunder led by soldiers of the Colonna faction he had attempted to smash. Unlamented, Sixtus IV had achieved nothing for the institution he had headed except discredit.
2. Host to the Infidel: Innocent VIII 1484–92
Amiable, indecisive, subject to stronger-minded associates, Sixtus’ successor was a contrast to him in every way except in equally damaging the pontificate, in this case by omission and weakness of character. Originally named Giovanni Battista Cibo, the son of a well-to-do Genoese family, he was not at first designated for an ecclesiastical career, but he entered it after a normally misspent youth during which he fathered and acknowledged an illegitimate son and daughter. No sudden conversion or dramatic circumstances propelled him into the Church, other than the accepted fact that to someone with the right connections the Church offered a substantial career. Cibo reached a bishopric at 37 and office in the Papal Curia under Sixtus, who, appreciating his malleable nature, made him one of his stable of Cardinals in 1473.
Elevation to the Papacy of this rather dim and mediocre person was the unplanned outcome, as often occurred when two fiercely ambitious candidates blocked each other’s chances. The two, each of whom was subsequently to realize his ambition, were Cardinal Borgia, the future Alexander VI, and Cardinal Giuliano della Rovere, the most able of Sixtus’ nephews, the future Julius II. As domineering and contentious as his uncle, but more effective, Giuliano, known as the Cardinal of St. Peter in Vincoli, could not as yet gather the votes of a majority of the College. Nor could Borgia, despite bribes of up to 25,000 ducats and promises of lucrative promotion spread among his colleagues. As the Florentine envoy reported home, Cardinal Borgia had a reputation for being “so false and proud that there is no danger of his being elected.” In this impasse the rivals saw a danger of the election of Cardinal Marco Barbo of Venice, widely respected for his high character and strict principles, who would undoubtedly have limited the scope for a Borgia or a della Rovere and might even have contemplated reform. When Barbo came within five votes of election, Borgia and della Rovere joined forces behind the unassuming Cibo, indifferent to the affront to reformers of electing a pope with acknowledged children. Awarded their combined votes, their candidate was duly crowned as Innocent VIII.
As Pope, Innocent was distinguished chiefly by his extraordinary indulgence of his worthless son Franceschetto, the first time the son of a pope had been publicly recognized. In everything else he succumbed to the energy and will of Cardinal della Rovere. “Send a good letter to the Cardinal of St. Peter,” wrote the envoy of Florence to Lorenzo de’ Medici, “for he is Pope and more than Pope.” Della Rovere moved into the Vatican and within two months raised his own brother Giovanni from Prefect of Rome to Captain-General of the Church. Innocent’s other promoter, Cardinal Borgia, remained as Vice-Chancellor in control of the Curia.
Riches for Franceschetto, who was both greedy and dissolute, given to roaming the streets at night with bad companions for lewd purposes, absorbed Innocent’s primary attention. In 1486, he succeeded in arranging his son’s marriage to a daughter of Lorenzo de’ Medici and celebrated it in the Vatican with a wedding party so elaborate that he was obliged, owing to chronic shortage of funds, to mortgage the papal tiara and treasures to pay for it. Two years later he staged an equal extravaganza, also in the Vatican, for the wedding of his granddaughter to a Genoese merchant.
While the Pope indulged himself, his more business-minded Vice-Chancellor created numerous new offices for apostolic officials for which the aspirants were required to pay—evidence that they looked forward to remunerative returns. Even the office of Vatican Librarian, hitherto reserved for merit, was put up for sale. A bureau was established for the sale of favors and pardons at inflated prices, of which 150 ducats of each transaction went to the Pope and what was left over to his son. When pardons instead of death penalties for manslaughter, murder and other major crimes were questioned, Cardinal Borgia defended the practice on the ground that “the Lord desireth not the death of a sinner but rather that he live and pay.”
Under this regime and the influence of its predecessor, the moral standards of the Curia melted down like candle wax, reaching a stage of venality that could not be ignored. In 1488, halfway through Innocent’s tenure, several high officials of the papal court were arrested, and two of them executed, for forging for sale fifty papal bulls of dispensation in two years. The extreme penalty, intended to display the moral indignation of the Pope, served to underline the conditions of his administration.
Swamped beneath the influx of Sixtus’ cardinals, who included members of Italy’s most powerful families, the Sacred College was a stage of pomp and pleasure. While a few of its members were worthy men sincere in their calling, the majority were worldly and covetous nobles, ostentatious in their splendor, players in the unending game of exerting influence in their own or their sovereigns’ behalf. Among the relatives of princes were Cardinal Giovanni d’Aragona, son of the King of Naples, Cardinal Ascanio Sforza, brother of Ludovico, regent of Milan, Cardinals Battista Orsini and Giovanni di Colonna, members of the two rival and forever-feuding ruling families of Rome.
Cardinals at that time did not have to be priests—that is, qualified by ordination to administer the sacraments, and celebrate communion and the spiritual rites—though some of them might be. Those appointed from the episcopate, the highest level of the priesthood, continued to hold their sees, but the majority belonged to the officialdom of the Church without priestly function. Drawn from the upper ranks of the hierarchy, who were increasingly involved in administration, diplomacy and the financial business of the Church, they came from the Italian ruling families or, if foreigners, were usually more courtier than cleric. As secularization advanced, appointments went more frequently to laymen, sons and brothers of princes or designated agents of monarchs with no ecclesiastical careers behind them. One, Antoine Duprat, lay chancellor of Francis I, made a Cardinal by the last of the Renaissance six, Clement VII, entered his cathedral for the first time at his funeral.
As the popes of this period, using the red hat as political currency, enlarged the number of cardinals both to increase their own influence and to dilute that of the College, the cardinals collected plural offices—each involving another case of absenteeism—to augment their incomes, accumulating abbeys, bishoprics and other benefices, although by canon law only a cleric had the right to revenues and pensions derived from the goods of the Church. Canon law, however, was elastic like any other, and “by way of exception” allowed the Pope to grant benefices and pensions to laymen.
Regarding themselves as princes of the realm of the Church, the cardinals considered it their prerogative, not to mention their duty, to match in dignity and splendor the princes of the lay realm. Those who could afford to lived in palaces with several hundred servants, rode abroad in martial attire complete with sword, kept hounds and falcons for hunting, competed when they paraded through the streets in the number and magnificence of their mounted retainers, whose employment provided each prince of the Church with a faction among Rome’s persistently riotous citizens. They sponsored masques and musicians and spectacular floats during Carnival; they gave banquets in the style of Pietro Riario’s, including one by the opulent Cardinal Sforza which a chronicler said he could not venture to describe “lest he be mocked as a teller of fairy tales.” T
hey gambled at dice and cards—and cheated, according to a complaint by Franceschetto to his father after he had lost 14,000 ducats in one night to Cardinal Raffaele Riario. There may have been some substance to the charge, for on another night the same Riario, one of Sixtus’ many nephews, won 8000 ducats gaming with a fellow Cardinal.
To arrest the thinning of their influence, the cardinals insisted as a condition of Innocent’s election on a clause restoring their number to 24. As vacancies appeared, they refused consent to new appointments, limiting Innocent’s scope for nepotism. The pressure of foreign monarchs for places, however, forced some openings, and among Innocent’s first selections was his brother’s natural son, Lorenzo Cibo. Illegitimacy was a canonical bar to ecclesiastical office which Sixtus had already overlooked on behalf of Cardinal Borgia’s son Cesare, whom he started on the ecclesiastical ladder at age seven. Legitimizing a son or nephew became routine for the six Renaissance popes—yet another principle of the Church discarded.
Of the few he was allowed, Innocent’s most notable appointment to the Sacred College was Franceschetto’s new brother-in-law, Giovanni de’ Medici, age fourteen, son of Lorenzo the Magnificent. In this case it was not Innocent’s desire but the great Medici’s pressure that made a Cardinal of the boy for whom his father had been procuring rich benefices since he was a child. Tonsured, that is, dedicated to the clerical life, at age seven, Giovanni had been made Abbot at eight with the nominal rule of an abbey conferred by the King of France, and at eleven, named ad commendam to the great Benedictine Abbey of Monte Cassino, since which time his father had pulled every wire at his command to secure a cardinalship as a step toward the Papacy itself. The young Medici was to fulfill his planned destiny as the fifth of the six popes of this story, Leo X.
After complying with Lorenzo’s wish, Innocent, firm for once, insisted that the boy must wait three years before taking his place, devoting the time to the study of theology and canon law. The candidate was already more learned than most, Lorenzo having seen to a good education by distinguished tutors and scholars. When at last in 1492, Giovanni at sixteen took his place as Cardinal, his father wrote him a serious and significant letter. Warning of the evil influences of Rome, “that sink of all iniquity,” Lorenzo urged his son “to act so as to convince all who see you that the well-being and honor of the Church and the Holy See are more to you than anything else in the world.” After this unique advice, Lorenzo does not neglect to point out that his son will have opportunities “to be of service to our city and our family,” but he must beware the seductions to evil-doing of the College of Cardinals, which “is at this moment so poor in men of worth.… If the Cardinals were such as they ought to be, the whole world would be better for it, for they would always elect a good Pope and thus secure the peace of Christendom.”