Guicciardini, commenting upon the _Discorsi_ of Machiavelli, begins his gloss upon the passage I have just translated, with these emphatic words:[1] 'It would be impossible to speak so ill of the Roman Court but that more abuse would not be merited, seeing it is an infamy, an example of all the shames and scandals of the world.' He then proceeds to argue, like Machiavelli, that the greatness of the Church prevented Italy from becoming a nation under one head, showing, however, at the same time that the Italians had derived much benefit from their division into separate states.[2] To the concurrent testimony of these great philosophic writers may be added the evidence of a practical statesman, Ferdinand, king of Naples, who in 1493 wrote as follows:[3] 'From year to year up to this time we have seen the Popes seeking to hurt and hurting their neighbors, without having to act on the defensive or receiving any injury. Of this we are ourselves the witness, by reason of things they have done and attempted against us through their inborn ambition; and of the many misfortunes which have happened of late in Italy it is clear that the Popes are authors.' It is not so much however with the political as with the moral aspect of the Church that we are at present concerned: and on the latter point Guicciardini may once more be confronted with his illustrious contemporary. In his aphorisms he says:[4] 'No man hates the ambition, avarice, and effeminacy of the priests more than I do; for these vices, odious in themselves, are most unseemly in men who make a profession of living in special dependence on the Deity. Besides, they are so contradictory that they cannot be combined except in a very extraordinary subject. My position under several Popes has compelled me to desire their aggrandizement for the sake of my own profit.[5] Otherwise, I should have loved Martin Luther like myself--not that I might break loose from the laws which Christianity, as it is usually interpreted and comprehended, imposes on us, but that I might see that horde of villains reduced within due limits, and forced to live either without vices or without power.'
[2] In another place (_Op. Ined._ vol. i. p. 104) Guicciardini describes the rule of priests as founded on violence of two sorts; 'perchè ci sforzano con le armi temporali e con le spirituali.' It may be well to collect the chief passages in Machiavelli and Guicciardini, besides those already quoted, which criticise the Papacy in relation to Italian politics. The most famous is at the end of the fourth book of the _Istoria d' Italia_ (Edn. Rosini, vol. ii. pp. 218-30). Next may be placed the sketch of Papal History in Machiavelli's _Istorie Fiorentine_ (lib. i. cap. 9-25). The eleventh chapter of the _Principe_ gives a short sketch of the growth of the temporal power, so framed as to be acceptable to the Medici, but steeped in the most acid irony. See, in particular, the sentence 'Costoro solo hanno stati e non li difendono, hanno sudditi e non li governano,' etc.