The Life of Cesare Borgia Part 9

It is entirely upon the authority of these four writers that the Pope is charged with having poisoned Djem, and it is noteworthy that in the four narratives we find different dates and three different places given as the date and place of the Turk's death, and more noteworthy still that in not one instance of these four is date or place correctly stated.

Now the place where Djem died, and the date of his death, were public facts about which there was no mystery; they were to be ascertained--as they are still--by any painstaking examiner. His poisoning, on the other hand, was admittedly a secret matter, the truth of which it was impossible to ascertain with utter and complete finality. Yet of this poisoning they know all the secrets, these four nimble writers who cannot correctly tell us where or when the man died!

We will turn from the fictions they have left us--which, alas! have but too often been preferred by subsequent writers to the true facts which lay just as ready to their hands, but of course were less sensational--and we will consider instead the evidence of those contemporaries who do, at least, know the time and place of Djem's decease.

If any living man might have known of a secret poison of the Borgias at this stage, that man was Burchard the Caeremoniarius, and, had he known of it, not for a moment would he have been silent on the point. Yet not a word of this secret poison shall you find in his diaries, and concerning the death of Djem he records that "on February 25 died at the Castle of Capua the said Djem, through meat or drink that disagreed with him."

Panvinio, who, being a Neapolitan, was not likely to be any too friendly to the Pope--as, indeed, he proves again and again--tells us positively that Djem died of dysentry at Capua.(1)

1 Vitis Pontif. Rom.

Sanuto, writing to the Council of Ten, says that Djem took ill at Capua of a catarrh, which "descended to his stomach"; and that so he died.

And now mark Sanuto's reasoning upon his death, which is the very reasoning we should ourselves employ finally to dispose of this chatter of poisoning, did we not find it awaiting quotation, more authoritative therefore than it could be from us, and utterly irrefutable and conclusive in its logic. "This death is very harmful to the King of France, to all Italy, and chiefly to the Pope, who is thereby deprived of 40,000 ducats yearly, which was paid him by his [Djem's] brother for his custody. And the king showed himself greatly grieved by this death, and it was suspected that the Pope had poisoned him, which, however, was not to be believed, as it would have been to his own loss."

Just so--to his own infinite loss, not only of the 40,000 ducats yearly, but of the hold which the custody of Djem gave him upon the Turks.

The reason a.s.signed by those who charged Alexander with this crime was the bribe of 300,000 ducats offered by Bajezet in the intercepted letter. The offer--which, incidentally, had never reached the Pope--was instantly taken as proof of its acceptance--a singular case of making cause follow upon effect, a method all too prevalent with the Borgian chroniclers. Moreover, they entirely overlooked the circ.u.mstance that, for Djem's death in the hands of France, the Pope could make no claim upon Bajazet.

Finally--though the danger be incurred of becoming tedious upon this point--they also forgot that, years before, Bajazet had offered such bribes to Charles for the life of Djem as had caused the Knights of Rhodes to remove the Turk from French keeping. Upon that circ.u.mstance they might, had it sorted with their inclinations, have set up a stronger case of poisoning against Charles than against the Pope, and they would not have been put to the necessity of inventing a toxin that never had place in any earthly pharmacopoeia.

It is not, by this, suggested that there is any shadow of a case against Charles. Djem died a perfectly natural death, as is established by the only authorities competent to speak upon the matter, and his death was against the interests of everybody save his brother Bajazet; and against n.o.body's so much as the Pope's.

CHAPTER II. THE POPE AND THE SUPERNATURAL

By the middle of March of that year 1495 the conquest of Naples was a thoroughly accomplished fact, and the French rested upon their victory, took their ease, and made merry in the capital of the vanquished kingdom.

But in the north Lodovico Sforza-now Duke of Milan de facto, as we have seen--set about the second part of the game that was to be played. He had a valuable ally in Venice, which looked none too favourably on the French and was fully disposed to gather its forces against the common foe. The Council of Ten sent their amba.s.sador, Zorzi, to the Pope to propose an alliance.

News reached Charles in Naples of the league that was being formed. He laughed at it, and the matter was made the subject of ridicule in some of the comedies that were being performed for the amus.e.m.e.nt of his Court. Meanwhile, the intrigue against him went forward; on March 26 his Holiness sent the Golden Rose to the Doge, and on Palm Sunday the league was solemnly proclaimed in St. Peter's. Its terms were vague; there was nothing in it that was directly menacing to Charles; it was simply declared to have been formed for the common good. But in the north the forces were steadily gathering to cut off the retreat of the French, and suddenly Lodovico Sforza threw aside the mask and made an attack upon the French navy at Genoa.

At last Charles awoke to his danger and began to care for his safety.

Rapidly he organized the occupation of Naples, and, leaving Montpensier as Viceroy and d'Aubigny as Captain-General, he set out for Rome with his army, intent upon detaching the Pope from the league; for the Pope, being the immediate neighbour of Naples, would be as dangerous as an enemy as he was valuable as an ally to Charles.

He entered Rome on June 1. The Pope, however, was not there to receive him. Alexander had left on May 28 for Orvieto, accompanied by Cesare, the Sacred College, 200 men-at-arms, and 1,000 horse and 3,000 foot, supplied by Venice. At Orvieto, on June 3, the Pontiff received an amba.s.sador from the Emperor, who had joined the league, and on the 4th he refused audience to the amba.s.sador of France, sent to him from Ronciglione, where the King had halted. Charles, insistent, sent again, determined to see the Pope; but Alexander, quite as determined not to see the king, pushed on to Perugia with his escort.

There his Holiness abode until the French and Italians had met on the River Taro and joined battle at Fornovo, of which encounter both sides claimed the victory. If Charles's only object was to win through, then the victory undoubtedly was his, for he certainly succeeded in cutting a way through the Italians who disputed his pa.s.sage. But he suffered heavily, and left behind him most of his precious artillery, his tents and carriages, and the immense Neapolitan booty he was taking home, with which he had loaded (says Gregorovius) twenty thousand mules. All this fell into the hands of the Italian allies under Gonzaga of Mantua, whilst from Fornovo Charles's retreat was more in the nature of a flight. Thus he won back to France, no whit the better for his expedition, and the only mark of his pa.s.sage which he left behind him was an obscene ailment, which, with the coming of the French into Italy, first manifested itself in Europe, and which the Italians paid them the questionable compliment of calling "the French disease"--morbo gallico, or il mal francese.

During the Pope's visit to Perugia an incident occurred which is not without importance to students of his character, and of the character left of him by his contemporaries and others.

There lived in Perugia at this time a young nun of the Order of St.

Dominic, who walked in the way of St. Catherine of Siena, Colomba da Rieti by name. You will find some marvellous things about her in the Perugian chronicles of Matarazzo, which, for that matter, abound in marvellous things--too marvellous mostly to be true.

When he deals with events happening beyond the walls of his native town Matarazzo, as an historian, is contemptible to a degree second only to that of those who quote him as an authority. When he deals with matters that, so to speak, befell under his very eyes, he is worthy, if not of credit at least of attention, for his "atmosphere" is valuable.

Of this Sister Colomba Matarazzo tells us that she ate not nor drank, save sometimes some jujube fruit, and even these but rarely. "On the day of her coming to Perugia (which happened in 1488), as she was Crossing the Bridge of St. Gianni some young men attempted to lay hands upon her, for she was comely and beautiful; but as they did so, she showed them the jujube fruit which she carried in a white cloth, whereupon they instantly stood bereft of strength and wits."

Next he tells us how she would pa.s.s from life for an hour or two, and sometimes for half a day, and her pulse would cease to beat, and she would, seem all dead. And then she would quiver and come to herself again, and prophesy the future, and threaten disaster. And again: "One morning two of her teeth were found to have fallen out, which had happened in fighting with the devil; and, for the many intercessions which she made, and the scandals which she repaired by her prayers, the people came to call her saint."

Notwithstanding all this, and the fact that she lived without nourishment, he tells us that the brothers of St. Francis had little faith in her. Nevertheless, the community built her a very fine monastery, which was richly endowed, and many nuns took the habit of her Order.

Now it happened that whilst at Perugia in his student days, Cesare had witnessed a miracle performed by this poor ecstatic girl; or rather he had arrived on the scene--the Church of St. Catherine of Siena--to find her, with a little naked boy in her lap, the centre of an excited, frenzied crowd, which was proclaiming loudly that the child had been dead and that she had resurrected him. This was a statement which the Prior of the Dominicans did not seem disposed unreservedly to accept, for, when approached with a suggestion that the bells should be rung in honour of the event, he would not admit that he saw any cause to sanction such a course.

In the few years that were sped since then, however, sister Colomba had acquired the great reputation of which Matarazzo tells us, so that, throughout the plain of Tiber, the Dominicans were preaching her fame from convent to convent. In December of 1495 Charles VIII heard of her at Siena, and was stirred by a curiosity which he accounted devotional--the same curiosity that caused one of his gentlemen to entreat Savonarola to perform "just a little miracle" for the King's entertainment. You can picture the gloomy fanatic's reception of that invitation.

The Pope now took the opportunity of his sojourn in Perugia to pay Colomba da Rieti a visit, and there can be no doubt that he did so in a critical spirit. Accompanied by Cesare and some cardinals and gentlemen of his following, he went to the Church of St. Dominic and was conducted to the sister's cell by the Prior--the same who in Cesare's student-days had refused to have the bells rung.

Upon seeing the magnificent figure of the Pontiff filling the doorway of her little chamber, Sister Colomba fell at his feet, and, taking hold of the hem of his gown, she remained prostrate and silent for some moments, when at last she timidly arose. Alexander set her some questions concerning the Divine Mysteries. These she answered readily at first, but, as his questions grew, she faltered, became embarra.s.sed, and fell silent, standing before him white and trembling, no doubt a very piteous figure. The Pope, not liking this, turned to the Prior to demand an explanation, and admonished him sternly: "Caveto, Pater, quia ego Papa sum!"

This had the effect of throwing the Prior into confusion, and he set himself to explain that she was in reality very wonderful, that he himself had not at first believed in her, but that he had seen so much that he had been converted. At this stage Cesare came to his aid, bearing witness, as he could, that he himself had seen the Prior discredit her when others were already hailing her as a saint, wherefore, if he now was convinced, he must have had very good evidence to convince him. We can imagine the Prior's grat.i.tude to the young cardinal for that timely word when he saw himself in danger perhaps of being called to account for fostering and abetting an imposture.

What was Alexander's opinion of her in the end we do not know; but we do know that he was not readily credulous. When, for instance, he heard that the stigmata were alleged to have appeared upon the body of Lucia di Narni he did what might be expected of a sceptic of our own times rather than of a churchman of his superst.i.tious age--he sent his physicians to examine her.

That is but one instance of his common-sense att.i.tude towards supernatural manifestations. His cold, calm judgement caused him to seek, by all available and practical means, to discriminate between the true and the spurious in an age in which men, by their credulity, were but too ready to become the prey of any impostor. It argues a breadth of mind altogether beyond the times in which he had his being. Witches and warlocks, who elsewhere--and even in much later ages, and in Protestant as well as Catholic States--were given to the fire, he contemptuously ignored. The unfortunate Moors and Jews, who elsewhere in Europe were being persecuted by the Holy Inquisition and burnt at the stake as an act of faith for the good of their souls and the greater honour and glory of G.o.d, found in Alexander a tolerant protector and in Rome a safe shelter.

These circ.u.mstances concerning him are not sufficiently known; it is good to know them for their own sake. But, apart from that, they have a great historical value which it is well to consider. It is not to be imagined that such breadth of views could be tolerated in a Pope in the dawn of the sixteenth century. The times were not ripe for it; men did not understand it; and what men do not understand they thirst to explain, and have a way of explaining in their own fas.h.i.+on and according to their own lights.

A Pope who did such things could not be a good Pope, since such things must be abhorrent to G.o.d--as men conceived G.o.d then.

To understand this is to understand much of the bad feeling against Alexander and his family, for this is the source of much of it. Because he did not burn witches and magicians it was presently said that he was himself a warlock, and that he practised black magic. It was not, perhaps, wanton calumny; it was said in good faith, for it was the only reason the times could think of that should account for his restraint.

Because he tolerated Moors and Jews it was presently said by some that he was a Moor, by others that he was a Jew, and by others still that he was both.

What wonder, then, if the rancorous Cardinal Giuliano della Rovere venomously dubbed him Moor and Jew, and the rabid fanatic Savonarola screamed that he was no Pope at all, that he was not a Christian, nor did he believe in any G.o.d?

Misunderstood in these matters, he was believed to be an infidel, and no crime was too impossible to be fastened upon the man who was believed to be that in the Italy of the Cinquecento.

Alexander, however, was very far from being an infidel, very far from not being a Christian, very far from not believing in G.o.d, as he has left abundant evidence in the Bulls he issued during his pontificate.

It is certainly wrong to a.s.sume--and this is pointed out by l'Espinois--that a private life which seems to ignore the commandments of the Church must preclude the possibility of a public life devoted to the service of the Church. This is far from being the case. Such a state of things--such a dual personality--is by no means inconsistent with churchmen of the fifteenth, or, for that matter, of the twentieth century.

The whole truth of the matter is contained in a Portuguese rhyme, which may roughly be translated:

Soundly Father Thomas preaches.

Don't do as he does; do as he teaches.

A debauchee may preach virtue with salutary effect, just as a man may preach hygiene without practising the privations which it entails, or may save you from dyspepsia by pointing out to you what is indigestible without himself abstaining from it.

Such was the case of Alexander VI, as we are justified in concluding from the evidence that remains.

Let us consider the apostolic zeal revealed by his Bull granting America to Spain. This was practically conceded--as the very terms of it will show--on condition that Spain should employ the dominion accorded her over the New World for the purpose of propagating the Christian faith and the conversion and baptism of the heathen. This is strictly enjoined, and emphasized by the command that Spain shall send out G.o.d-fearing men who are learned in religion and capable of teaching it to the people of the newly discovered lands.

Thus Alexander invented the missionary.