who had displaced the grandees. The first third of the thirteenth century—the epoch of the memorable Buondelmonti street fight which lasted thirty years—was the period in which this dreadful architecture was fixed upon Florence. Then was the time in which the chains, fastened in those huge rings which still dangle from the grim house-fronts, were stretched across the street; thus enclosing and fettering a compact mass of combatants in an iron embrace, while from the rare and narrow murder-windows in the walls, and from the beetling roofs, descended the hail of iron and stone and scalding pitch and red-hot coals to refresh the struggling throng below.
After this epoch, and with the expiration of the imperial house of the Hohenstaufen, the nobles here, as in Switzerland, sought to popularize themselves, to become municipal.
Der Adel steigt von seinen alten Burgen,
Und schwört den Städten seinen Bürger-Eid,
said the prophetic old Attinghausen, in his dying moments. The change was even more extraordinary in Florence. The expulsion of some of the patrician families was absolute. Others were allowed to participate with the plebeians in the struggle for civic honors, and for the wealth earned in commerce, manufactures, and handicraft. It became a severe and not uncommon punishment to degrade offending individuals or families into the ranks of nobility, and thus deprive them of their civil rights. Hundreds of low-born persons have, in a single day, been declared noble, and thus disfranchised. And the example of Florence was often followed by other cities.
The result was twofold upon the aristocracy. Those who municipalized themselves became more enlightened, more lettered, more refined, and, at the same time, less chivalrous and less martial than their ancestors. The characters of buccaneer, land-pirate, knight-errant could not be conveniently united with those of banker, exchange broker, dealer in dry goods, and general commission agents.
The consequence was that the fighting business became a specialty, and fell into the hands of private companies. Florence, like Venice, and other Italian republics, jobbed her wars. The work was done by the Hawkwoods, the Sforzas, the Bracciones, and other chiefs of the celebrated free companies, black bands, lance societies, who understood no other profession, but who were as accomplished in the arts of their own guild as were any of the five major and seven minor crafts into which the Florentine burgesses were divided.
This proved a bad thing for the liberties of Florence in the end. The chieftains of these military clubs, usually from the lowest ranks, with no capacity but for bloodshed, and no revenue but rapine, often ended their career by obtaining the seigniory of some petty republic, a small town, or a handful of hamlets, whose liberty they crushed with their own iron, and with the gold obtained, in exchange for their blood, from the city bankers. In the course of time such seigniories often rolled together, and assumed a menacing shape to all who valued municipal liberty. Sforza—whose peasant father threw his axe into a tree, resolving, if it fell, to join, as a common soldier, the roving band which had just invited him; if it adhered to the wood, to remain at home a laboring hind—becomes Duke of Milan, and is encouraged in his usurpation by Cosmo Vecchio, who still gives himself the airs of first-citizen of Florence.
The serpent, the well-known cognizance of the Visconti, had already coiled itself around all those fair and clustering cities which were once the Lombard republics, and had poisoned their vigorous life. The Ezzelinos, Carraras, Gonzagas, Scalas, had crushed the spirit of liberty in the neighborhood of Venice. All this had been accomplished by means of mercenary adventurers, guided only by the love of plunder; while those two luxurious and stately republics—the one an oligarchy, the other a democracy—looked on from their marble palaces, enjoying the refreshing bloodshowers in which their own golden harvests were so rapidly ripening.
Meanwhile a gigantic despotism was maturing, which was eventually to crush the power, glory, wealth, and freedom of Italy.
This palazzo of Cosmo the Elder is a good type of Florentine architecture at its ultimate epoch, just as Cosmo himself was the largest expression of the Florentine citizen in the last and over-ripe stage.
The Medici family, unheard of in the thirteenth century, obscure and plebeian in the middle of the fourteenth, and wealthy bankers and leaders of the democratic party at its close, culminated in the early part of the fifteenth in the person of Cosmo. The Pater Patriæ,—so called, because, having at last absorbed all the authority, he could afford to affect some of the benignity of a parent, and to treat his fellow-citizens, not as men, but as little children,—the Father of his Country had acquired, by means of his great fortune and large financial connections, an immense control over the destinies of Florence and Italy. But he was still a private citizen in externals. There was, at least, elevation of taste, refinement of sentiment in Cosmo's conception of a great citizen. His habits of life were elegant, but frugal. He built churches, palaces, villas. He employed all the great architects of the age. He adorned these edifices with masterpieces from the pencils and chisels of the wonderful Quattrocentisti, whose productions alone would have given Florence an immortal name in Art history. Yet he preserved a perfect simplicity of equipage and apparel. In this regard, faithful to the traditions of the republic, which his family had really changed from a democracy to a ploutarchy, he had the good taste to scorn the vulgar pomp of kings,—"the horses led, and grooms besmeared with gold,"—all the theatrical paraphernalia and plebeian tinsel "which dazzle the crowd and set them all agape"; but his expenditures were those of an intellectual and accomplished oligarch. He was worthy, in many respects, to be the chief of those haughty merchants and manufacturers, who wielded more power, through the length of their purses and the cultivation of their brains, than did all the contemporaneous and illiterate barons of the rest of Christendom, by dint of castle-storming and cattle-stealing.
In an age when other nobles were proud of being unable to write their own names, or to read them when others wrote them, the great princes and citizens of Florence protected and cultivated art, science, and letters. Every citizen received a liberal education. Poets and philosophers sat in the councils of the republic. Philosophy, metaphysics, and the restoration of ancient learning occupied the minds and diminished the revenues of its greater and inferior burghers. In this respect, the Medici, and their abetters of the fifteenth century, discharged a portion of the debt which they had incurred to humanity. They robbed Italy of her freedom, but they gave her back the philosophy of Plato. They reduced the generality of Florentine citizens, who were once omnipotent, to a nullity; but they had at least, the sense to cherish Donatello and Ghiberti, Brunelleschi and Gozzoli, Ficino and Politian.
It is singular, too, with what comparatively small means the Medici were enabled to do such great things. Cosmo, unquestionably the greatest and most successful citizen that ever lived,—for he almost rivalled Pericles in position, if not in talent, while he surpassed him in good fortune,—was, during his lifetime, the virtual sovereign of the most enlightened and wealthy and powerful republic that had existed in modern times. He built the church of San Marco, the church of San Lorenzo, the cloister of San Verdiano. On the hill of Fiesole he erected a church and a convent. At Jerusalem he built a church and a hospital for pilgrims. All this was for religion, the republic, and the world. For himself he constructed four splendid villas, at Careggi, Fiesole, Caffaggiolo, and Trebbio, and in the city the magnificent palace in the Via Larga, now called the Riccardi.
In thirty-seven years, from 1434 to 1471, he and his successors expended eight millions of francs (663,755 gold florins) in buildings and charities,—a sum which may be represented by as many, or, as some would reckon, twice as many, dollars at the present day. Nevertheless, the income of Cosmo was never more than 600,000 francs, (50,000 gold florins,) while his fortune was never thought to exceed three millions of francs, or six hundred thousand dollars. Being invested in commerce, his property yielded, and ought to have yielded, an income of twenty per cent. Nevertheless, an inventory made in 1469 showed, that, after twenty-nine years, he left to his son Pietro a fortune but just about equal in amount to that which he had himself received from his father.
With six hundred thousand dollars for his whole capital, then, Cosmo was able to play his
