Medici Money: Banking, metaphysics and art in fifteenth-century Florence

Or the biographies are written in indignant opposition to the hagiographies, in much the same way that many citizens of Florence hated Lorenzo more intensely the more the world praised him. On his return from Naples, almost the first thing Lorenzo undertook was another and final reform of the state. A new constitutional body of only seventy chosen Medici supporters was given huge powers. Every vote against Lorenzo was always a personal affront. Every picture commissioned took into account the political loyalties of the painter, the propaganda value of the image. Speaking of the need for peace, Lorenzo missed no opportunity to expand Florence’s borders. In 1484, on the slightest of pretexts, the garrison town of Pietrasanta was seized from the Genoese. Writing convincingly of the need for free choice in marriage, he imposed brides on reluctant spouses. He betrothed his fourteen-year-old daughter Maddalena to the illegitimate, debauched, and drunken son of Pope Sixtus’s successor, Innocent VIII. The rhetoric of fiscal equality ever on his lips, he introduced a new coin, the quattrino bianco, in which all customs duties must be paid. The silver picciolo had long been losing value. The new money effectively increased those taxes paid by the poor by 25 percent. It did not alter their incomes.

Complaining of the heavy responsibilities of power, he exercised it ever more determinedly, “holding the city completely in his will as if he were a prince waving a baton,” says Guicciardini. Rushing out of the Palazzo della Signoria one January morning in 1489, four days after his fortieth birthday, Lorenzo waves his nowgouty arm to silence the crowd. They are demanding that a certain criminal should be spared execution. Hang him now, Lorenzo orders, here. The man had killed a police agent. The man is hanged. Four protesters are whipped and banished. Lorenzo has a considerable investment in the powers of the police. He goes nowhere now without an armed bodyguard of a dozen men, paid for by the state.

Lorenzo is a tyrant and the Pazzi conspirators were republican martyrs. Such was the burden of Alamanno Rinuccini’s Dialogue on Liberty, written, in the classical style, when its author retired to his country villa in 1479, during the war with Naples and the pope. With the state of Medici tyranny, he wrote, the only thing an honest man can do is to withdraw from public life. Rinuccini had a long record of holding high offices under the Medici, to whom he dedicated various translations from the Greek; but he had fallen out with Lorenzo and his life savings had been held in the Pazzi bank. Nevertheless, shortly after writing the dialogue, which he was wise enough not to publish, he went back to Florence and served the Medici regime in a variety of public offices for many years.

The ambiguity of the case is emblematic. Was the core of Rinuccini’s personality in his denunciation of the Medici? Or was there an element of sour grapes and rhetorical exercise? Was the man’s public service a sad charade that served to prop up a dangerous tyrant? Or was it honorable and a pleasure? “So many men on the councils denounce the Medici over dinnertime discussion at home in their villas,” wrote Marco Parenti, “then vote as they’re told when they are back in Florence.” It seemed a new sort of personality was in the making: that of the man who does not find it too much of a problem to be liberal and virtuous in private while toeing an authoritarian line in public. And perhaps this had come about in response to a new kind of society where public life would always involve a surrender of honesty, if only because the basis of power would always be suspect, always require a constant effort of propaganda to assert its legitimacy. In these murky circumstances, hardly unfamiliar to us today, to write hagiography or its opposite is to miss the point.