The March of Folly (13 page)

The Pope’s appeal for foreign aid against Ferrante aroused interest in France based on the worn-out Angevin claim to Naples, which, despite the disasters of previous pursuit, the French Crown could never bring itself to relinquish. The shadow of France frightened Ferrante, who suddenly, just when his siege of Rome had brought the city to desperation, agreed to a treaty of peace. His concessions to the Pope, which seemed amazing, were better understood when he later violated all of them, repudiated the treaty and returned to aggression.

He addressed the Pope with scorn and open insults while his agents stirred rebellion in the various Papal States. Endeavoring to cope with uprisings and conflicts in many places at once, Innocent vacillated and procrastinated. He drew up a Bull to excommunicate the King and Kingdom of Naples, but shrank from issuing it. The envoy of Ferrara reported comments in 1487 on “the pusillanimity, helplessness and incapacity of the Pope,” which if not dispelled by some infusion of courage, he said, would have serious consequences. These were averted when Ferrante in another total about-face called off the war and offered an amicable settlement, which the Pope, despite all his humiliations, was only too glad to accept. To seal the brittle friendship, Ferrante’s grandson was married to Innocent’s niece.

Such were the combats of Italy, but though essentially frivolous and even meaningless, they were destructive, and the Papacy did not escape their consequences. The most serious was a lowering of status. Throughout the conflict with Naples the Papal States were treated like a poor relation and the Pope personally with diminished respect, reflecting Ferrante’s insolence. Pamphlets distributed by the Orsini in Rome called for the Pope’s overthrow, calling him a “Genoese sailor” who deserved to be thrown into the Tiber. Encroachments by the foreign powers on papal prerogatives increased, with the national churches filling benefices with their own appointees, withholding revenues, disputing obedience to papal decrees. Innocent was lax in resistance.

He built the famous villa and sculpture gallery on Vatican hill, named the Belvedere for its superb view over the Eternal City, and commissioned frescoes by Pinturicchio and Andrea Mantegna, which have since disappeared, as if to reflect their sponsor’s place in history. Innocent lacked the time, funds and perhaps interest for much else in
the patronage of arts, or for the pressing problem of reform. His concern in that sphere was concentrated on the least of its needs, crusade.

Public opinion, it is true, believed in crusade as the great restorative. Preachers to the Vatican who came by invitation about twice a month to address the court as Sacred Orators invariably included crusade in their exhortations. It was the Holy Father’s duty and an essential part of his office, they reminded the incumbent, to bring peace among Christians; Pax-et-Concordia was the purpose of pontifical government. An end to strife among the Christian nations was the most frequent plea of the Orators, invariably coupled with a call to turn the arms of the Christian kings against the infidel. Only when dissuaded from their wars could the secular rulers unite against the common enemy, the Turk, the “beast of the Apocalypse,” in Nicholas of Cusa’s words, “the enemy of all nature and humanity.” Offensive war against the Turks, it was argued, was the best defense of Italy. Constantinople and the Holy Places and other lost Christian territory could be regained. Religious unity of mankind under Christianity was the ultimate goal, and this too required the defeat of the Sultan. The whole enterprise would lift the Church from sin and initiate—or alternatively crown—reform.

Innocent made strenuous efforts to engage the powers in crusade, as had Pius II even more devotedly when the impact of the fall of Constantinople was still fresh. Yet the same deficiency which defeated Pius and others before him, disunity among the European powers equal to that among the princes of Italy, remained. “What mortal power,” Pius had written, “could bring into harmony England and France, Genoese and Aragonese, Hungarians and Bohemians?” Neither Pope nor Emperor could any longer exert supremacy. Who then could persuade discordant and even hostile powers to join in a common venture? Without overall command and a single discipline, any army large enough to be effective would dissolve in its own chaos. Beyond these difficulties, a more fundamental impulse was missing: not defense but offense and an aggressive faith had inspired the first crusades. Since then, Holy War had lost credibility when trade with the infidel was profitable and Italian states negotiated regularly for the Sultan’s aid against each other.

Nevertheless, Innocent, on the basis of what he took to be consent by the Emperor, announced crusade in a Bull of 1486, decreeing at the same time a tithe on all churches, benefices and ecclesiastical persons of all ranks, which may have been the real purpose. In the following year he succeeded in convening an international congress in Rome
which went through the motions of planning objectives, discussing strategy, designating routes of march, commanders and size of national contingents. In the end, no forces ever assembled much less departed from the shores of Europe. The failure has been ascribed to the outbreak of civil conflict in Hungary and a renewal of dispute between France and the Empire, but these are pretexts for the absent impulse. No Holy War was to glorify Innocent’s pontificate. Instead, by a reverse twist, the Papacy came to an unnatural accommodation with the enemy of Christianity in the remarkable case of Prince Djem.

A brother of the Sultan and a defeated but still dangerous contender for the Ottoman throne, Djem had escaped fraternal revenge and taken refuge across the gulf of creed with the Knights of St. John in Rhodes. Though originally founded for fighting the infidel, the Knights were sufficiently broadminded to recognize in Djem a valuable prize and to reach an agreement with the Sultan to keep him out of belligerent action in return for an annual subsidy of 45,000 ducats. The Grand Turk, as Djem became known, at once became a lever coveted by all. Venice and Hungary, France and Naples, and of course the Papacy vied for him. After a temporary sojourn in France, Djem was won by the Pope together with his suhsidy at the price of two cardinalships, one for the Grand Master of Rhodes and one for a candidate of the French King.

Innocent’s intention was to use Djem as a means of war on the Sultan, on a vague understanding that if assisted to his throne by the Christians, Djem would withdraw Turkish forces from Europe including Constantinople. Even if this had been believable, it is not clear how replacing one Moslem with another constituted Holy War.

The Grand Turk’s arrival in Rome in 1489 was met with royal honors, sumptuous gifts, the Pope’s white palfrey for his mount and escort by Franceschetto to the Vatican. An excited if puzzled populace packed the streets along his path, gazing in wonder in their belief that they were witnessing the fulfillment of a familiar prophecy that the Sultan would come to Rome to live with the Pope, heralding the descent of universal peace. Pope and cardinals received in audience the tall white-turbaned guest of gloomy countenance occasionally relieved by a savage glance from half-closed eyes. He was housed with his suite in the Vatican, apartments reserved for royal guests and “provided with pastimes of all sorts such as hunting, music, banquets and other amusements.” Thus the Grand Turk, brother of the “beast of the Apocalypse,” took up his abode in the house of the Pope, the heart of Christendom.

Diplomatie maneuvers continued to swirl around him. The Sultan, fearing a Christian offensive with Djem as its spearhead, opened overtures to the Pope, sent envoys and the gift of a precious Christian relic, the Holy Spear, supposed to have pierced the side of Christ on the cross, which was received with immense ceremony in Rome. His brother’s presence in papal custody at least served to restrain the Sultan, while Djem lived, from further attack on Christian territory. To that extent Innocent achieved something, but lost more. The general public was bewildered by the relationship, and papal status was compromised in the public mind by the strange comity extended to the Grand Turk.

Innocent’s bouts of illness grew more frequent until the end was apparent in 1492. Summoning the cardinals to his deathbed, he asked forgiveness for his inadequacy and exhorted them to choose a better successor. His dying wish suffered the same futility as his life. The man the cardinals elected to Saint Peter’s chair proved as close to the prince of darkness as human beings are likely to come.

When Rodrigo Borgia was 62, after 35 years as Cardinal and Vice-Chancellor, his character, habits, principies or lack of them, uses of power, methods of enrichment, mistresses and seven children were well enough known to his colleagues in the College and Curia to evoke from young Giovanni de’ Medici at his first conclave the comment on Borgia’s elevation to the Papacy, “Flee, we are in the hands of a wolf.” To the wider circle of the princes of Italy and the rulers of Spain, Borgia’s native land, and by repute abroad, the fact that, though cultivated and even charming, he was thoroughly cynical and utterly amoral was no secret and no surprise, although his reputation for depravity was not yet what it would become. His frame of mind was heartily temporal: to celebrate the final expulsion of the Moors from Spain, in 1492, the year of his election, he staged not a Te Deum of thanksgiving but a bullfight in the Piazza of St. Peter’s with five bulls killed.

After serving under five popes and losing the last election, Borgia was not this time going to let the tiara pass from him. He simply bought the Papacy outright over his two chief rivals, Cardinals della Rovere and Ascanio Sforza. The latter, who preferred coin to promises, was brought round by four mule-loads of bullion that were despatched from Borgia’s palace to Sforza’s during the conclave, although it was supposedly to be held in camera. In later years, as the Pope’s habits became more exposed, almost any tale of monstrosities could be told and believed about him, and the bullion train may be one of them. Yet it had an inherent credibility in that it would have taken a great deal to bring round so wealthy a rival as Ascanio Sforza, who in addition received the Vice-Chancellorship.

Borgia was himself the beneficiary of nepotism, having been made Cardinal at 26 by his aged uncle Pope Calixtus III, who had been elected at age 77 when signs of senility suggested the likelihood of
another choice soon. Calixtus had had time enough, however, to reward his nephew with the Vice-Chancellorship for his success in recovering certain territories of the Papal States. From revenues of papal offices, of three bishoprics he held in Spain and of abbeys in Spain and Italy, from an annual stipend of 8000 ducats as Vice-Chancellor and 6000 as Cardinal and from private operations, Borgia amassed enough wealth to make him over the years the richest member of the Sacred College. In his early years as Cardinal he had already acquired enough to build himself a palace with three-storied loggias around a central courtyard where he lived amid sumptuous furniture upholstered in red satin and gold-embroidered velvets, harmonizing carpets, halls hung with Gobelin tapestries, gold plate, pearls and sacks of gold coin of which he reportedly boasted that he had enough to fill the Sistine Chapel. Pius II compared this residence to the Golden House of Nero, which had once stood not far away.

Borgia was said never to have missed a consistory, the business meeting of cardinals, in 35 years except when ill or away from Rome. There was nothing about the workings and opportunities of the papal bureaucracy that he did not grasp. Intelligent and energetic, he had fortified the approaches to Rome, and as legate of Sixtus had accomplished the complex task of persuading the nobles and hierarchy of Spain to support the marriage of Ferdinand and Isabella and the merger of their kingdoms. He was probably the ablest of the cardinals. Tall and large-framed, robust, urbane, he was dignified, even majestic in appearance, delighting in fine clothes of violet taffeta and crimson velvet and taking great care over the width of ermine stripes.

As described by contemporaries, he was usually smiling and good-tempered, even cheerful, and liked “to do unpleasant things in a pleasant way.” An eloquent speaker and well-read, he was witty and “took pains to shine in conversation,” was “brilliantly skilled in conducting affairs,” combined zest with self-esteem and Spanish pride and had an amazing gift for exciting the affections of women, “who are attracted to him more powerfully than iron to a magnet,” which suggests that he made his desire for them strongly felt. Another observer rather unnecessarily remarks that he “understood money matters thoroughly.”

As a young Cardinal, he had fathered a son and two daughters of unrecorded mothers and subsequently, when in his forties, three more sons and a daughter, born to his acknowledged mistress, Vanozza de Cataneis, who reputedly succeeded her mother in that role. All were his acknowledged family. He was able to acquire for the eldest son, Pedro
Luis, the dukedom of Gandia in Spain and betrothal to a cousin of King Ferdinand. When Pedro died young, his title, lands and fiancée passed to his stepbrother Juan, his father’s favorite, destined for a death of the kind that was to make the Borgia family a byword. Cesare and Lucrezia, the two famous Borgias who helped to make it so, were children of Vanozza, together with Juan and another brother, Jofré. The paternity of an eighth child named Giovanni, born during the Borgia Papacy, seems to have been uncertain even within the family. Two successive papal Bulls legitimized him first as the son of Cesare and then of the Pope himself, while public opinion considered him a bastard child of Lucrezia.

Whether for a veil of respectability or for the pleasure of cuckolding, Borgia liked his mistresses to have husbands, and arranged two successive marriages for Vanozza while she was his mistress and another for her successor, the beautiful Giulia Farnese. At nineteen, with golden hair reaching to her feet, Giulia was married to an Orsini in Borgia’s palace and almost simultaneously became the Cardinal’s mistress. While a licentious private life was no scandal in the high Renaissance, this liaison between an old man, as he was considered at 59, and a girl forty years younger was offensive to Italians, perhaps because they found it inartistic. Made the subject of lewd jokes, it helped to tarnish Borgia’s reputation.