This post lists the sources of a number of topics in Martines' account of this brief but tumultuous set of events. That is followed by brief looks at a number of prominent sources for this situation as listed by Martines in his account. Footnotes and Sources, yay! At the top, after a brief look at Luca Landucci, The first block of text are notes, pages, and sources, with their locations in cited texts following that author's name (and sometimes the publication date). Again, a topic is followed by page number in Martines (2006), followed by the source listed in the footnotes there in Martines as an authors's name, and that source's page number(s). Then after a break, a brief look of a number of other secondary sources and accounts listed here, as well as an excerpt from Martines' bibliography.
As Luca Landucci appears here, as a Florentine chronicler living in the city during these times, his voice, like Cerretani, should be shown to also hold a prominent place in understanding the waves of change then. An apothecary who wrote a diary 1450-1516, Landucci in particular, helps us see the arcs of change in the city's moods precisely because he himself believed Savonarola was an agent of change for the good restoration and rennovation of Florence and the Church. Later, when like so many, he heard the 'confession' of the Friar read out in public (April 19, 1498), this news made him, along with many others, greatly dismayed. Of course, we are lucky to have other chroniclers and analysis as well.
Lamberto dell 'Antella wanted to return, and his confession: p. 183 : Villari II, iii-xv.
Cambi and Pucci confess names: p. 184 : Cerretani, 236-7; Parenti (Schnitzer) 206-7; Landucci (1927), 125; Manfredi in Capelli, 382-5.
Nicolo Ridolfi conspirator:p. 186-7: Bullard, 268; Rao, 75-6.
Lorenzo Tornabuoni conspirator: Landucci (1927), 126; Cerretani, ibid; Rao 166-7; Guicciardini, Storie 143; Villari II, xxxii-iii ; De Roover, 367, 370.
empty city of summer's august pestilence: p. 189: Nardi, Istorie, 130-3.
Claim that dell'Antella story was fake news: p. 190: Cerretani, ibid.
trial read out as evidence, an open vote held description : from Parenti (Schnitzer), 207-8.
decision made, it was appealed: But there was a law enacted March 1495: p. 192: Cadoni, Provissioni, 111-18; Guicciardini, Storie, 139-44; Martines (1968), 494.
Vespucci's further argument: p. 193: Guicciardini, 141.
Also, other views Fachard Consulte, (2002), 509, 511, 509-14; Cerretani, 238, Martines (1968), 441-5.
That night: pp. 194-6; Cambi, 113; Cerretani, 237-40; Villari II, xlix; Fachard (2002), 511-12; Parenti (Schnitzer), 211; Guicciardini 141-2.
the executions: Cordero thought Savonarola meant justice meant the deaths of the conspirators, p.197: Cordero IV, 102-24; rumor of Cerretani, 238.
Machiavelli (Discoursi i, 45) thought this was a turning point for Savonarola, Martines thinks not, p. 198.
But S asked for mercy in other cases: Weinstein, 'The Prophet'.
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Cordero, Franco. 1986-88. Savonarola. 4 vols. Rome and Bari.
Landucci, Luca. 1927. A Florentine Diary from 1450 to 1516. Trans. Alice de Rosen Jervis. London and New York.
Villari, Pasquale. 1930. La storia di Girolamo Savonarola e de' suoi tempi. New ed. 2 vols. Florence.
In his bibliography, Lauro Martines prioritizes the many sources that he uses and singles out one recent study for both praise and intense criticism.
"The most ambitious study in recent times ... well researched and ... is often brilliant, as in the tracking of Savonarola's canny rhetorical dodges. But the entire work is also self-destructive... Cordero so detests the Friar that he is constantly... in the ring with him ... hoping for a knock-out blow.... on the brink of losing all objectivity, as he scorns, derides, and highlights Savonarola's posturing, inconsistencies, illogicalities, egomania, bad faith, and rhetorical violence." [p. 313]What Martines calls Cordero's 'Freudian approach', limits him to abusing his subject, he says while going on to point out a number of some of the harsh epithets Cordero uses to describe Savonarola's actions and behaviors. Still, Martines calls his one of the 'best and most complex of the narratives' that are to be found.
Savonarola continues to be controversial and to excite great passion. Part of this must be the human attraction toward that rare dynamic of multiple characteristics within a person, or in society, struggling against each other, tumbling into view, and then being swept aside. This one which was able to simultaneously engage Christian mystical elements with some balance of political power, mixed in a charismatic figure, who gave voice and organized, on multiple levels, and who was able to bring his solution front and center to the table of public discourse. Eventually his voice was stopped. But not his controversies. Twenty years later, Martin Luder, a Bible professor in Wittenburg would argue against many of the same injustices that Savonarola had argued. But Luther didn't see himself acting as a prophet.
Luca Landucci is described by Martines as often siding with Savonarola, if only in admiration at what the lowly friar could accomplish. But, again from his bibliographic heading, Martines says, even Landucci's "... allegiances were occasionally split, such as over the executions of August 1497." [p. 313]
But Martines gives prize of place to Pasquale Villari for leading his list of 'best and most complete of narratives' in the scholarship of the modern period going over the rich, complex and erudite material of Florence in those longer ago days. Villari's story was published in 1859 and generated much excitement and interest in the friar for his own times, sending historians back to the archives to find more.
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Martines, Lauro: Fire In The City: Savonarola and the struggle for the soul of Renaissance Florence ; Oxford University Press, New York, 2006
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