But while both the republics recognized the necessity of curbing Democracy, the difference between the means employed was world-wide. The founders of the American Republic gave vast powers and responsibilities to a president and unheard-of authority to a supreme court; in the Venetian Republic the Doge was gradually stripped of power, but there was evolved the mysterious and unlimited authority of the Senate and Council of Ten. In these sat the foremost Venetians, thoroughly imbued with the religious spirit of their time; but, religious as they were, they were men of the world, trained in the polities of all Europe and especially of Italy. In a striking passage, Guizot has shown how the Crusaders who went to the Orient by way of Italy and saw the papacy near at hand came back skeptics. This same influence shaped the statesmen of Venice. The Venetian Ambassadors were the foremost in Europe. Their Relations are still studied as the clearest, shrewdest, and wisest statements regarding the men and events in Europe at their time. All were noted for skill; but the most skillful were kept on duty at Rome. There was the source of danger. The Doges, Senators, and controlling Councilors had, as a rule, served in these embassies, and they had formed lucid judgments as to Italian courts in general and as to the Roman Court in particular. No men had known the Popes and the Curia more thoroughly. They had seen Innocent VIII. buy the papacy for money. They had been at the Vatican when Alexander VI. had won renown as a secret murderer. They had seen, close at hand, the merciless cruelty of Julius II. They had carefully noted the crimes of Sixtus IV., which culminated in the assassination of Julian de' Medici beneath the dome of Florence at the moment the Host was uplifted. They had sat near Leo X. while he enjoyed the obscenities of the Calandria and the Mandragora,--plays which, in the most corrupt of modern cities, would, in our day, be stopped by the police. No wonder that, in one of their dispatches, they speak of Rome as "the cloaca of the world."[1] [1] For Sixtus IV. and his career, with the tragedy in the Cathedral of Florence see Villari's Life of Machiavelli, English Edition, vol. ii. pp. 341, 342. For the passages in the dispatches referred to, vide ibid. vol. i. p. 198. Naturally, then, while their religion showed itself in wonderful monuments of every sort, their practical sense was shown by a steady opposition to papal encroachments.