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From
The New Statesman:
The publishers of Catherine Fletcher’s book have described it as an
“alternative history of the Italian Renaissance”, but it is in fact a
finely-written, engaging and clear essay in rather straightforward
narrative history. It is none the worse for that, but is it really the
case that we have failed to notice the “stranger and darker” side of
Italian politics in the late 15th and early 16th centuries, as they
suggest?
Professor Fletcher’s introductory chapter quite rightly notes that we
are familiar enough with the stereotype of violent and corrupt
machinations in Italian courts of the period (thanks to historical soaps
about the Borgias and the Tudors), and that we need to penetrate more
fully those systemic aspects of the society that colluded with or
promoted slavery, sexual exploitation and the like. This book succeeds
admirably in highlighting some of the features and figures of the period
that have indeed slipped below (or never been spotted on) the radar.
Fletcher is particularly good, for example, on the initially surprising
fact that women were more likely to wield political influence in
princely states than in republics (think of the formidable figures of
Lucrezia Borgia or Isabella d’Este). Elections in republics reflected
classical prototypes that gave no public role to women. Elective rule
typically produced a whole cohort of male leaders, in contrast to the
princely state where a ruler’s spouse was expected to pick up the reins
when her husband was away at war. Princely and aristocratic wives who
ran their husband’s domain in their absence or after their death
constitute a formidable cohort of influential rulers. (Read more.)
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3 comments:
The neo-pagan version of the Italian Renaissance was probably the beginning of the apostasy of the modern world, with many of the same things we are dealing with today, although with much better aesthetic taste, art and architecture.
There was also a Catholic Renaissance, but that is not what most celebrate today. Some seem to study the Renaissance to justify their own neo-pagan philosophy and lifestyle. I've noticed the same with some classicists. They celebrate ancient Greece and Rome, but not that the fact that these civilizations became Christian.
Yes.
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