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Girolamo Savonarola

Girolamo Savonarola (UK: ,US: , Italian: ; 21 September 1452 – 23 May 1498) was an Italian Dominican friar from Ferrara and preacher active in Renaissance Florence. He was known for his prophecies of civic glory, the destruction of secular art and culture, and his calls for Christian renewal. He denounced clerical corruption, despotic rule, and the exploitation of the poor. He prophesied the coming of a biblical flood and a new Cyrus from the north who would reform the Church.

Girolamo Savonarola
Girolamo Savonarola by Fra Bartolomeo, c. 1498, Museo di San Marco, Florence.
De facto Ruler of Florence
ReignNovember 1494 – 23 May 1498
PredecessorPiero de' Medici
SuccessorPiero Soderini
Born(1452-09-21)21 September 1452
Ferrara, Duchy of Ferrara
Died23 May 1498(1498-05-23) (aged 45)
Florence, Republic of Florence
Cause of deathHanged and burned
FatherNiccolò di Michele dalla Savonarola
MotherElena Bonacolsi
Signature

Philosophy career
EraRenaissance
Girolamo Savonarola
Congregations served
Florentine Dominican Order

In September 1494, when Charles VIII of France invaded Italy and threatened Florence, such prophecies seemed on the verge of fulfilment. While Savonarola intervened with the French king, the Florentines expelled the ruling Medicis and, at the friar's urging, established a "popular" republic. Declaring that Florence would be the New Jerusalem, the world centre of Christianity and "richer, more powerful, more glorious than ever", he instituted an extreme puritanical campaign, enlisting the active help of Florentine youth.

In 1495 when Florence refused to join Pope Alexander VI's Holy League against the French, the Vatican summoned Savonarola to Rome. He disobeyed and further defied the pope by preaching under a ban, highlighting his campaign for reform with processions, bonfires of the vanities, and pious theatricals. In retaliation, the pope excommunicated him in May 1497, and threatened to place Florence under an interdict. A trial by fire proposed by a rival Florentine preacher in April 1498 to test Savonarola's divine mandate turned into a fiasco, and popular opinion turned against him. Savonarola and two of his supporting friars were imprisoned. On 23 May 1498, Church and civil authorities condemned, hanged, and burned the three friars in the main square of Florence.

Savonarola's devotees, the Piagnoni, kept his cause of republican freedom and religious reform alive well into the following century, although the Medici—restored to power in 1512 with the help of the papacy—eventually broke the movement. Some Protestants consider Savonarola to be a vital precursor of the Reformation.

Contents

Fantasy portrait of Girolamo Savonarola by Moretto da Brescia, c. 1524.

Savonarola was born on 21 September 1452 in Ferrara to Niccolò di Michele and Elena. His father Niccolò was born in Ferrara to a family originally from Padua; his mother, Elena, claimed a lineage from the Bonacossi family of Mantua. She and Niccolò had seven children, of whom Girolamo was third. His grandfather, Michele Savonarola, a noted and successful physician and polymath, oversaw Girolamo's education. The family amassed a great deal of wealth from Michele's medical practice.

After his grandfather's death in 1468, Savonarola may have attended the public school run by Battista Guarino, son of Guarino da Verona, where he would have received his introduction to the classics as well as to the poetry and writings of Petrarch, father of Renaissance humanism. Earning an arts degree at the University of Ferrara, he prepared to enter medical school, following in his grandfather's footsteps. At some point, however, he abandoned his career intentions.

In his early poems, he expresses his preoccupation with the state of the Church and of the world. He began to write poetry of an apocalyptic bent, notably "On the Ruin of the World" (1472) and "On the Ruin of the Church" (1475), in which he singled out the papal court at Rome for special obloquy. About the same time, he seems to have been thinking about a life in religion. As he later told his biographer, a sermon he heard by a preacher in Faenza persuaded him to abandon the world. Most of his biographers reject or ignore the account of his younger brother and follower, Maurelio (later fra Mauro), that in his youth Girolamo had been spurned by a neighbor, Laudomia Strozzi, to whom he proposed marriage. True or not, in a letter he wrote to his father when he left home to join the Dominican Order he hints at being troubled by desires of the flesh. There is also a story that on the eve of his departure he dreamed that he was cleansed of such thoughts by a shower of icy water which prepared him for the ascetic life. In the unfinished treatise he left behind, later called "De contemptu Mundi", or "On Contempt for the World", he calls upon readers to fly from this world of adultery, sodomy, murder, and envy.

On 25 April 1475, Girolamo Savonarola went to Bologna where he knocked on the door of the Friary of San Domenico, of the Order of Friars Preacher, and asked to be admitted. As he told his father in his farewell letter, he wanted to become a knight of Christ.

In the convent, Savonarola took the vow of obedience proper to his order, and after a year was ordained to the priesthood. He studied Scripture, logic, Aristotelian philosophy and Thomistic theology in the Dominican studium, practised preaching to his fellow friars, and engaged in disputations. He then matriculated in the theological faculty to prepare for an advanced degree. Even as he continued to write devotional works and to deepen his spiritual life, he was openly critical of what he perceived as the decline in convent austerity. In 1478 his studies were interrupted when he was sent to the Dominican priory of Santa Maria degli Angeli in Ferrara as assistant master of novices. The assignment might have been a normal, temporary break from the academic routine, but in Savonarola's case it was a turning point. One explanation is that he had alienated certain of his superiors, particularly fra Vincenzo Bandelli, or Bandello, a professor at the studium and future master general of the Dominicans, who resented the young friar's opposition to modifying the Order's rules against the ownership of property. In 1482, instead of returning to Bologna to resume his studies, Savonarola was assigned as lector, or teacher, in the Convent of San Marco in Florence. In San Marco, fra Girolamo (Savonarola) taught logic to the novices, wrote instructional manuals on ethics, logic, philosophy and government, composed devotional works, and prepared his sermons for local congregations. As he recorded in his notes, his preaching was not altogether successful. Florentines were put off by his foreign-sounding Ferrarese speech, his strident voice and (especially to those who valued humanist rhetoric) his inelegant style.

While waiting for a friend in the Convent of San Giorgio, he was studying Scripture when he suddenly conceived "about seven reasons" why the Church was about to be scourged and renewed. He broached these apocalyptic themes in San Gimignano, where he went as Lenten preacher in 1485 and again in 1486, but a year later, when he left San Marco for a new assignment, he had said nothing of his "San Giorgio revelations" in Florence.

For the next several years Savonarola lived as an itinerant preacher with a message of repentance and reform in the cities and convents of north Italy. As his letters to his mother and his writings show, his confidence and sense of mission grew along with his widening reputation. In 1490, he was reassigned to San Marco. It seems that this was due to the initiative of the humanist philosopher-prince, Giovanni Pico della Mirandola, who had heard Savonarola in a formal disputation in Reggio Emilia and been impressed with his learning and piety. Pico was in trouble with the Church for some of his unorthodox philosophical ideas (the famous "900 theses") and was living under the protection of Lorenzo the Magnificent, the Medici de facto ruler of Florence. To have Savonarola beside him as a spiritual counsellor, he persuaded Lorenzo that the friar would bring prestige to the convent of San Marco and its Medici patrons. After some delay, apparently due to the interference of his former professor fra Vincenzo Bandelli, now Vicar General of the Order, Lorenzo succeeded in bringing Savonarola back to Florence, where he arrived in May or June of that year.

Illustration from Compendio di revelatione, 1496, by Savonarola

Savonarola preached on the First Epistle of John and on the Book of Revelation, drawing such large crowds that he eventually moved to the Cathedral. Without mentioning names, he made pointed allusions to tyrants who usurped the freedom of the people, and he excoriated their allies, the rich and powerful who neglected and exploited the poor. Complaining of the evil lives of a corrupt clergy, he now called for repentance and renewal before the arrival of a divine scourge. Scoffers dismissed him as an over-excited zealot and "preacher of the desperate" and sneered at his growing band of followers as Piagnoni—"Weepers" or "Wailers", an epithet they adopted. In 1492 Savonarola warned of "the Sword of the Lord over the earth quickly and soon" and envisioned terrible tribulations to Rome. Around 1493 (these sermons have not survived) he began to prophesy that a New Cyrus was coming over the mountains to begin the renewal of the Church.

In September 1494 King Charles VIII of France crossed the Alps with a formidable army, throwing Italy into political chaos. Many viewed the arrival of King Charles as proof of Savonarola's gift of prophecy. Charles, however, advanced on Florence, sacking Tuscan strongholds and threatening to punish the city for refusing to support his expedition. As the populace took to the streets to expel Piero the Unfortunate, Lorenzo de' Medici's son and successor, Savonarola led a delegation to the camp of the French king in mid-November 1494. He pressed Charles to spare Florence and enjoined him to take up his divinely appointed role as the reformer of the Church. After a short, tense occupation of the city, and another intervention by fra Girolamo (as well as the promise of a huge subsidy), the French resumed their journey southward on 28 November 1494. Savonarola now declared that by answering his call to penitence, the Florentines had begun to build a new Ark of Noah which had saved them from the waters of the divine flood. Even more sensational was the message in his sermon of 10 December:

I announce this good news to the city, that Florence will be more glorious, richer, more powerful than she has ever been; First, glorious in the sight of God as well as of men: and you, O Florence will be the reformation of all Italy, and from here the renewal will begin and spread everywhere, because this is the navel of Italy. Your counsels will reform all by the light and grace that God will give you. Second, O Florence, you will have innumerable riches, and God will multiply all things for you. Third, you will spread your empire, and thus you will have power temporal and spiritual.

This astounding guarantee may have been an allusion to the traditional patriotic myth of Florence as the new Rome, which Savonarola would have encountered in his readings in Florentine history. In any case, it encompassed both temporal power and spiritual leadership.

Italian Renaissance Medal of Girolamo Savonarola by Fiorentino. Electrotype, obverse

With Savonarola's advice and support (as a non-citizen and cleric he was ineligible to hold office), a Savonarolan political "party", dubbed "the Frateschi", took shape and steered the friar's program through the councils. The oligarchs most compromised by their service to the Medici were barred from office. A new constitution enfranchised the artisan class, opened minor civic offices to selection by lot, and granted every citizen in good standing the right to a vote in a new parliament, the Consiglio Maggiore, or Great Council. At Savonarola's urging, the Frateschi government, after months of debate, passed a "Law of Appeal" to limit the longtime practice of using exile and capital punishment as factional weapons. Savonarola declared a new era of "universal peace". On 13 January 1495 he preached his great Renovation Sermon to a huge audience in the Cathedral, recalling that he had begun prophesying in Florence four years earlier, although the divine light had come to him "more than fifteen, maybe twenty years ago". He now claimed that he had predicted the deaths of Lorenzo de' Medici and of Pope Innocent VIII in 1492 and the coming of the sword to Italy—the invasion of King Charles of France. As he had foreseen, God had chosen Florence, "the navel of Italy", as his favourite and he repeated: if the city continued to do penance and began the work of renewal it would have riches, glory and power.

If the Florentines had any doubt that the promise of worldly power and glory had heavenly sanction, Savonarola emphasised this in a sermon of 1 April 1495, in which he described his mystical journey to the Virgin Mary in heaven. At the celestial throne Savonarola presents the Holy Mother a crown made by the Florentine people and presses her to reveal their future. Mary warns that the way will be hard both for the city and for him, but she assures him that God will fulfil his promises: Florence will be "more glorious, more powerful and richer than ever, extending its wings farther than anyone can imagine". She and her heavenly minions will protect the city against its enemies and support its alliance with the French. In the New Jerusalem that is Florence peace and unity will reign. Based on such visions, Savonarola promoted theocracy, and declared Christ the king of Florence. He saw sacred art as a tool to promote this worldview, and he was therefore only opposed to secular art, which he saw as worthless and potentially damaging.

Buoyed by liberation and prophetic promise, the Florentines embraced Savonarola's campaign to rid the city of "vice". At his repeated insistence, new laws were passed against "sodomy" (which included male and female same-sex relations), adultery, public drunkenness, and other moral transgressions, while his lieutenant Fra Silvestro Maruffi organised boys and young men to patrol the streets to curb immodest dress and behaviour. For a time, Pope Alexander VI (1492–1503) tolerated friar Girolamo's strictures against the Church, but he was moved to anger when Florence declined to join his new Holy League against the French invader, and blamed it on Savonarola's pernicious influence. An exchange of letters between the pope and the friar ended in an impasse which Savonarola tried to break by sending the pope "a little book" recounting his prophetic career and describing some of his more dramatic visions. This was the Compendium of Revelations, a self-dramatization which was one of the farthest-reaching and most popular of his writings.

The pope was not mollified. He summoned the friar to appear before him in Rome, and when Savonarola refused, pleading ill health and confessing that he was afraid of being attacked on the journey, Alexander banned him from further preaching. For some months Savonarola obeyed, but when he saw his influence slipping he defied the pope and resumed his sermons, which became more violent in tone. He not only attacked secret enemies at home whom he rightly suspected of being in league with the papal Curia, he condemned the conventional, or "tepid", Christians who were slow to respond to his calls. He dramatised his moral campaign with special Masses for the youth, processions, bonfires of the vanities and religious theatre in San Marco. He and his close friend, the humanist poet Girolamo Benivieni, composed lauds and other devotional songs for the Carnival processions of 1496, 1497 and 1498, replacing the bawdy Carnival songs of the era of Lorenzo de' Medici. These continued to be copied and performed after his death, along with songs composed by Piagnoni in his memory. A number of them have survived.

The execution of Fra Girolamo, Fra Domenico, and Fra Silvestro Maruffi
"The trial of friar Girolamo Savonarola" (Processo di fra Girolamo Savonarola), 1498
Savonarola's execution in the Piazza della Signoria, painting by Filippo Dolciati (1498)

On 12 May 1497, Pope Alexander VI excommunicated Savonarola and threatened the Florentines with an interdict if they persisted in harbouring him. After describing the Church as a whore, Savonarola was excommunicated for heresy and sedition.

On 18 March 1498, after much debate and steady pressure from a worried government, Savonarola withdrew from public preaching. Under the stress of excommunication, he composed his spiritual masterpiece, the Triumph of the Cross, a celebration of the victory of the Cross over sin and death and an exploration of what it means to be a Christian. This he summed up in the theological virtue of caritas, or love. In loving their neighbours, Christians return the love which they have received from their Creator and Savior. Savonarola hinted at performing miracles to prove his divine mission, but when a rival Franciscan preacher proposed to test that mission by walking through fire, he lost control of public discourse. Without consulting him, his confidant Fra Domenico da Pescia offered himself as his surrogate and Savonarola felt he could not afford to refuse. The first trial by fire in Florence in over four hundred years was set for 7 April. A crowd filled the central square, eager to see if God would intervene, and if so, on which side. The nervous contestants and their delegations delayed the start of the contest for hours. A sudden rain drenched the spectators and government officials cancelled the proceedings. The crowd disbanded angrily; the burden of proof had been on Savonarola and he was blamed for the fiasco. A mob assaulted the convent of San Marco.

Fra Girolamo, Fra Domenico, and Fra Silvestro Maruffi were arrested and imprisoned. Under torture Savonarola confessed to having invented his prophecies and visions, then recanted, then confessed again. In his prison cell in the tower of the government palace he composed meditations on Psalms 51 and 31. On the morning of 23 May 1498, the three friars were led out into the main square where, before a tribunal of high clerics and government officials, they were condemned as heretics and schismatics, and sentenced to die forthwith. Stripped of their Dominican garments in ritual degradation, they mounted the scaffold in their thin white shirts. Each on a separate gallows, they were hanged, while fires were ignited below them to consume their bodies. To prevent devotees from searching for relics, their ashes were carted away and scattered in the Arno.

Resisting censorship and exile, the friars of San Marco fostered a cult of "the three martyrs" and venerated Savonarola as a saint. They encouraged women in local convents and surrounding towns to find mystical inspiration in his example, and, by preserving many of his sermons and writings, they helped keep his political as well as his religious ideas alive. The return of the Medici in 1512 ended the Savonarola-inspired republic and intensified pressure against the movement, although both were briefly revived in 1527 when the Medici were once again forced out. In 1530 Pope Clement VII (Giulio de' Medici), with the help of soldiers of the Holy Roman Emperor, restored Medici rule, and Florence became a hereditary dukedom. Savonarola's devotees, the Piagnoni, were silenced, hunted, tortured, imprisoned and exiled, and the movement, at least as a political force, came to an end.

Savonarola's contemporary Niccolò Machiavelli discusses the friar in Chapter VI of his book The Prince, writing:

If Moses, Cyrus, Theseus, and Romulus had been unarmed they could not have enforced their constitutions for long—as happened in our time to Fra Girolamo Savonarola, who was ruined with his new order of things immediately the multitude believed in him no longer, and he had no means of keeping steadfast those who believed or of making the unbelievers to believe.

A plaque commemorates the site of Savonarola's execution in the Piazza della Signoria, Florence.

Savonarolan religious ideas found a reception elsewhere. In Germany and Switzerland the early Protestant reformers, most notably Martin Luther himself, read some of the friar's writings and praised him as a martyr and forerunner whose ideas on faith and grace anticipated Luther's own doctrine of justification by faith alone. In France many of his works were translated and published and Savonarola came to be regarded as a precursor of evangelical, or Huguenot, reform. Within the Dominican Order Savonarola was repackaged as an innocuous, purely devotional figure ("the evolving image of a Counter-Reformation saintly prelate"), and in this benevolent and unthreatening guise his memory lived on. Philip Neri, founder of the Oratorians, a Florentine who had been educated by the San Marco Dominicans, also defended Savonarola's memory.

In the mid-nineteenth century, the "New Piagnoni" found inspiration in the friar's writings and sermons for the Italian national awakening known as the Risorgimento. By emphasising his political activism over his puritanism and cultural conservatism they restored Savonarola's voice for radical political change. The venerable Counter Reformation icon ceded to the fiery Renaissance reformer. This somewhat anachronistic image, fortified by much new scholarship, informed the major new biography by Pasquale Villari, who regarded Savonarola's preaching against Medici despotism as the model for the Italian struggle for liberty and national unification. In Germany, the Catholic theologian and church historian Joseph Schnitzer edited and published contemporary sources which illuminated Savonarola's career. In 1924 he crowned his vast research with a comprehensive study of Savonarola's life and times in which he presented the friar as the last best hope of the Catholic Church before the catastrophe of the Protestant Reformation. In the Italian People's Party founded by Don Luigi Sturzo in 1919, Savonarola was revered as a champion of social justice, and after 1945 he was held up as a model of reformed Catholicism by leaders of the Christian Democratic Party. From this milieu, in 1952, came the third of the major Savonarola biographies, the Vita di Girolamo Savonarola by Roberto Ridolfi. For the next half century Ridolfi was the guardian of the friar's saintly memory as well as the dean of Savonarola research which he helped grow into a scholarly industry. Today, with most of Savonarola's treatises and sermons and many of the contemporary sources (chronicles, diaries, government documents and literary works) available in critical editions, scholars can provide fresh, better informed assessments of his character and his place in the Renaissance, the Reformation and modern European history. The present-day Church has considered his beatification.

Savonarola's writings

Almost thirty volumes of Savonarola's sermons and writings have so far been published in the Edizione nazionale delle Opere di Girolamo Savonarola (Rome, Angelo Belardetti, 1953 to the present). For editions of the 15th and 16th centuries see Catalogo delle edizioni di Girolamo Savonarola (secc. xv–xvi) ed. P. Scapecchi (Florence, 1998, ISBN 9788887027228).

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Music

Fiction

  • Lenau, Nikolaus, Savonarola (poem, 1837)
  • Eliot, George, Romola (novel, 1863)
  • Mann, Thomas, Fiorenza (play, 1909)
  • Herrmann, Bernhard, Savonarola im Feuer (1909)
  • The 1917 story "Savonarola" Brown by Max Beerbohm concerns an aspiring playwright, author of an unfinished, unintentionally absurd retelling of the life of Savonarola. (His four-act play took him nine years to write, is eighteen pages long, and features a romance between Savonarola and Lucrezia Borgia, and also cameos by Dante Alighieri, Leonardo da Vinci, and St. Francis of Assisi.)
  • Van Wyck, William, Savonarola: A Biography in Dramatic Episodes (1926)
  • Hines and King, Fire of Vanity (play, 1930)
  • Salacrou, Armand, Le terre est ronde (1938)
  • The novel Kámen a bolest ("suffering and the stone") (1942), Karel Schulz's historical novel about the life of Michelangelo, features Savonarola as an important character.
  • Bacon, Wallace A., Savonarola: A Play in Nine Scenes (1950)
  • The Agony and the Ecstasy (1961), Irving Stone's novelisation of Michelangelo's life, depicts the events in Florence from the Medici's point of view.
  • The fourth segment of Walerian Borowczyk's 1974 anthology film, Immoral Tales, is set during the reign of Pope Alexander VI. A character called "Friar Hyeronimus Savonarola", played by Philippe Desboeuf, holds a sermon in which he publicly condemns the corruption of the church and the sexual depravity of the papacy. Borowczyk juxtaposes Savonarola's sermon with the Pope enjoying a threesome with his daughter, Lucrezia Borgia, and his son, Cesare Borgia. Savonarola is arrested and publicly burned to death.
  • In the 1976 film Network, the network programming executive played by Faye Dunaway refers to crusading reporter Howard Beale as "a magnificent messianic figure, inveighing against the hypocrisies of our times, a strip Savonarola, Monday through Friday".
  • In her novel The Passion of New Eve (1977), Angela Carter describes the preaching leader of an army of god-fearing child soldiers as a "precocious Savonarola".
  • The novel The Palace (1978) by Chelsea Quinn Yarbro features Savonarola as the main antagonist of the vampire Saint Germain.
  • The historical fantasy novel The Dragon Waiting (1984) by John M. Ford has Savonarola as one of the antagonists in chapter 3, set in the Medici court.
  • The novel Sabbath's Theater (1995) by Philip Roth makes reference to Savonarola.
  • The novel The Birth of Venus (2003 ) by Sarah Dunant makes extensive references to Savonarola.
  • In episode 7 (2003) of the manga-anime series Gunslinger Girl, two of the protagonists, Jean and Rico, visit Florence. There Savonarola is mentioned among other famous people who lived in the city, while he shares his surname with one of the series antagonists.
  • The novel The Rule of Four (2004) by Ian Caldwell and Dustin Thomason makes extensive references to Savonarola.
  • In the novel I, Mona Lisa (2006) (UK title Painting Mona Lisa) by Jeanne Kalogridis, he is given a negative slant, as the Medicis are portrayed as sympathetic and noble.
  • The novel The Enchantress of Florence (2008) by Salman Rushdie
  • The young adult novel The Smile (2008) by Donna Jo Napoli shows Savonarola as he was observed by a young Mona Lisa.
  • In the novel Wolf Hall (2009) by Hilary Mantel, the Bonfire of the Vanities is brought up in a story by the protagonist, Thomas Cromwell.
  • Savonarola appears as a main assassination target in the videogame Assassin's Creed II (2009).
  • In the novel, The Poet Prince (2010), Kathleen McGowan portrays him as an enemy of the Tuscan people in their pursuit of artistic fame during his reign.
  • Savonarola's life story is explored in the novel Fanatics (2011) by William Bell and his ghost plays an important role in the story.
  • In Showtime's The Borgias, Savonarola is a recurring character in the two first seasons and is portrayed by Steven Berkoff. His burning takes place in the episode The Confession.
  • In the Netflix series Borgia, Savonarola is portrayed by Iain Glen in season 2 (2013).
  • Savonarola is a character in Canadian playwright Jordan Tannahill's 2016 play Botticelli in the Fire.
  • In the Rai Fiction series Medici, Savonarola is portrayed by Francesco Montanari in season 2 (2018).
  • The historical fantasy and alternate history novel Lent (2019) by Jo Walton is a retelling" of Savonarola's life.
  1. "Savonarola". University of Oregon. Winter 2015. Retrieved26 May 2018.
  2. "Savonarola, Girolamo" (US) and "Savonarola, Girolamo". Oxford Dictionaries UK Dictionary. Oxford University Press. Retrieved31 May 2019.
  3. "Savonarola". Collins English Dictionary. HarperCollins. Retrieved31 May 2019.
  4. "Savonarola". Merriam-Webster Dictionary. Retrieved31 May 2019.
  5. Weinstein, Donald (22 November 2011). Savonarola The Rise and Fall of a Renaissance Prophet. European History Quarterly. 47. Yale University Press. p. 122. doi:10.1177/0265691417711663at. ISBN 978-0-300-11193-4. S2CID 151049961.
  6. "English translations in Savonarola A Guide to Righteous Living and Other Works ed. Konrad Eisenbichler (Toronto, Centre for Reformation and Renaissance Studies, 2003) 61–68
  7. , Gianfrancesco Pico Della Mirandola, Vita Hieronymi Savonarolae ed. Elisabetta Schisto (Florence, 1999) 114.
  8. Reported by fra Benedetto Luschino in his Vulnera Diligentis ed. Stefano Dall' Aglio (Florence, 2002) pp. 22–33, 301.
  9. "Like you, I am made of flesh and my sensuality wars against my reason; I have a cruel fight to keep the devil from my back." Translated from Girolamo Savonarola, Lettere e Scritti apologetici eds. Ridolfi, Romano, Verde (Rome, 1984), p. 6.
  10. La Vita del Beato Girolamo Savonarola ed. Roberto Ridolfi (Florence, 1937) p. 8.
  11. Michael Tavuzzi O.P., "Savonarola and Vincent Bandello," Archivum Fratrum Praedicatorum 59 (1999) 199–224.
  12. Selected Writings of Girolamo Savonarola Religion and Politics, 1490–1498 Translated and edited by Anna Borelli and Maria Pastore Passaro (New Haven, Yale University Press, 2006).
  13. "He satisfied almost no one either in his gestures or in his manner of speaking, as I who was there for all of Lent recall. At the end there were fewer than twenty-five people, men, women and children." Translated from "Epistola di fra Placido Cinozzi", in P. Villari, E. Casanova, Scelta di prediche e scritti di fra Girolamo Savonarola con nuovi documenti intorno alla sua vita (Florence, 1898) p. 11.
  14. Armando F. Verde O.P.,"'Et andando a San Gimignano a predicarvi.' Alle origini della profezia savonaroliana", Vivens Homo IX (1998) pp. 269–298.
  15. Donald Weinstein, Savonarola The Rise and Fall of a Renaissance Prophet (New Haven, 2011) pp. 36–7
  16. Translation of letter from fra Girolamo to his mother, 25 January 1490, Girolamo Savonarola, A Guide to Righteous Living and Other Works, Konrad Eisenbichler (Toronto, 2003) 38–41.
  17. William G. Craven, Pico della Mirandola Symbol of His Age: Modern Interpretations of a Renaissance Philosopher (Geneva, Switzerland, 1981).
  18. Tavuzzi, "Savonarola and Vincenzo Bandello," 216-17.
  19. "Le lezioni o i sermoni sull' Apocalisse di Girolamo Savonarola (1490) 'nova dicere et novo modo, '"ed. Armando F. Verde O.P., Imagine e Parola, Retorica Filologica-Retorica Predicatoria (Valla e Savonarola) Memorie Domenicane, n.s.(1988) 5–109
  20. Weinstein, Savonarola, Rise and Fall of a Renaissance Prophet pp. 87–96.
  21. David Abulafia, The French Descent into Renaissance Italy (Aldershot, 1995).
  22. Quoted in Donald Weinstein, Savonarola and Florence Prophecy and Patriotism in the Renaissance (Princeton University Press, 1970) 143. On Florentine civic mythology, Nicolai Rubinstein, "The Beginnings of Political Thought in Florence. A Study in Medieval Historiography," Journal of the Warburg and Courtauld Institutes (V, 1942) 198–227; Hans Baron, The Crisis of the Early Italian Renaissance 2d ed. (Princeton University Press, 1966).
  23. On Savonarola and Florentine constitutional reform see Felix Gilbert, "Florentine Political Assumptions in the Period of Savonarola and Soderini," Journal of the Warburg and Courtauld Institutes XII (1957) 187–214, and Nicolai Rubinstein, "Politics and Constitution in Florence at the End of the Fifteenth Century," Italian Renaissance Studies ed. E.F. Jacob (London, 1963). The Frateschi's success in blocking patricians from holding office has been questioned, most notably by Roslyn Cooper, "The Florentine Ruling Group under the 'Governo Popolare', 1494–1512," Studies in Medieval and Renaissance History (1984/5) 71–181.
  24. English translation in Borelli, Passaro, Selected Writings of Girolamo Savonarola 59–76.
  25. Mark J. Zucker, "Savonarola Designs a Work of Art: the Crown of The Virgin in the Compendium of Revelations," Machiavelli Studies 5 (1966) eds Vincenzo De Nardo, Christopher Fulton pp.119–145 ; Rab Hatfield, "Botticelli's Mystic Nativity, Savonarola and the Millennium," Journal of the Warburg and Courtauld Institutes 58 (1995) 89–114.
  26. "Political reform was only a part of the great task which Savonarola had set himself; his scheme embraced the renovation of social life, as well as science, literature, and art. Christianity was to reassert its sovereignty over the paganism of the false renaissance in every department of life. His 'Evviva Christo' was to echo from lip to lip. Politics, society, science and art, were to have the commandments of God for their basis. Christ was to be proclaimed King of Florence and protector of her liberties." – Ludwig von Pastor, History of the Popes, Vol. 5, p. 192, [1]
  27. "He aimed at establishing a theocracy in Florence, resembling that by which the Jews were ruled in the time of the Judges. Thus the religious idea took form in politics, and a monarchy was to be erected by the democracy, under the immediate guidance of God; Savonarola, as the Daniel of the Florentines, was to be the medium of the Divine answers and commands." – Ludwig von Pastor, History of the Popes, Vol. 5, p. 210, [2]
  28. "'It was not Art itself which he condemned, but its desecration, the introduction of earthly and even immodest sentiments and dress into sacred pictures. On the contrary, pious and genuinely religious art would have been an efficacious support in building up that ideal State which he dreamt of, and for a while even made a reality.' Again and again Savonarola explains what he finds fault with in contemporary Art, and what he desires to put in place of it. For him edification is the main object of Art; he will tolerate none which does not tend to the service of religion." – Ludwig von Pastor, History of the Popes, Vol. 5, p. 195, [3]
  29. On homoeroticism in Florence and Savonarola's campaign against it, Michael Rocke, Forbidden Friendships: Homosexuality and Male Culture in Renaissance Florence (New York, 1996). More generally, on youth culture, see Richard Trexler, Public Life in Renaissance Florence (New York, 1980).
  30. "Compendium of Revelations," translated in Apocalyptic Spirituality: Treatises and Letters of Lactantius, Adso of Montier-en-Der, Joachim of Fiore, the Franciscan Spirituals, Savonarola ed. Bernard McGinn (New York, 1970) 211–270.
  31. English translation of a Benivieni laud in Borelli, Passaro, Selected Writings of Girolamo Savonarola 231-3.
  32. Patrick Macey, Bonfire Songs Savonarola's Musical Legacy (Oxford, Clarendon Press, 1998). Published with a CD of performances of Carnival Songs, Laude and Motets by the Eastman Capella Antiqua.
  33. Brief of Pope Alexander VI excommunicating Savonarola: The History of Girolamo Savonarola and of His Times, Pasquale Villari, Leonard Horner, trans., London, Longman, Green, Longman, Roberts, & Green, 1863, Volume 2, pp.392–394.
  34. Girolamo Savonarola, Triumphus Crucis Latin and Italian texts ed. Mario Ferrara (Rome, 1961)
  35. Lauro Martines, Lawyers and Statecraft in Renaissance Florence(Princeton, 1968) pp. 202–3
  36. Complete interrogation records in I processi di Girolamo Savonarola (1498) ed. I.G. Rao, P. Viti, R.M. Zaccaria (Florence, 2001); French translation and commentary, Robert Klein, Le proces de Savonarole (Paris, 1957)
  37. Girolamo Savonarola, Prison Meditations on Psalms 51 and 31 Tr., Ed. John Patrick Donnelly S.J. (Milwaukee, Marquette University Press, 1994).
  38. An eyewitness account by the Piagnone Luca Landucci in A Florentine Diary from 1460 to 1516 trans. Alice De Rosen Jervis (London, 1927) pp.142–143.
  39. Lorenzo Polizzotto, "When Saints Fall Out: Women and the Savonarolan Reform Movement in Early Sixteenth Century Florence," Renaissance Quarterly 46 (1993) 486–525; Sharon T. Strocchia, "Savonarolan Witnesses: the Nuns of San Iacopo and the Piagnone Movement in Sixteenth-century Florence," The Sixteenth Century Journal 38 (2007), 393–418; Tamar Herzig, Savonarola's Women: Visions and Reform in Renaissance Italy (University of Chicago Press,2008); Strocchia, Nuns and Nunneries in Renaissance Florence (Johns Hopkins University Press, 2009.
  40. Polizzotto, The Elect Nation, Chapters 5–8; Weinstein, Savonarola The Rise and Fall of a Renaissance Prophet, Chapter 25.
  41. Cecil Roth, The Last Florentine Republic (London, 1925).
  42. "Concerning New Principalities Which Are Acquired by One's Own Arms and Ability", The Prince by Machiavelli "Archived copy". Archived from the original on 30 November 2012. Retrieved22 August 2012.CS1 maint: archived copy as title (link)
  43. Weinstein, Savonarola Rise and Fall, 360, note 26, drawing on works in German (Nolte) and Italian (Simoncelli and Dall' Aglio).
  44. Lorenzo Polizzotto, The Elect Nation p. 443.
  45. Pasquale Villari, The Life and Times of Girolamo Savonarola trans. by Linda Villari 2 vols (New York, 1890).
  46. Joseph Schnitzer, Savonarola Ein Kulturbild aus der Zeit der Renaissance 2 vols (Munich, 1924); Italian translation Savonarola trans. Ernesto Rutili 2 vols (Milan, 1931). No English translation.
  47. Roberto Ridolfi, Vita di Girolamo Savonarola 6th ed. with additional notes by Armando F. Verde O.P. (Florence, 1981.)
  48. Innocenzo Venchi, O.P. "Iniziative dell'Ordine Domenicano per promuovere la causa di beatificazione del Ven. fra Girolamo Savonarola O.P.," Studi Savonaroliani Verso il V centenario ed. Gian Carlo Garfagnini (Florence, 1996) pp. 93–97
  49. Grove's Dictionary, 5th ed.
  50. Lenau, Nicolaus (1837). Savonarola ein Gedicht (in German). J.G. Cotta. Retrieved4 March 2021.
  51. Eliot, George (2005). Romola. Peterborough, Ont.: Broadview Press. ISBN 1-55111-757-6.
  52. "Katalog der Deutschen Nationalbibliothek". portal.dnb.de.
  53. Herrmann, Bernhard (7 December 2013). Kreutzmann, Felix (ed.). Savonarola im Feuer (in German). p. 162.
  54. Savonarola: A Biography in Dramatic Episodes. Kessinger Publishing, LLC. 10 September 2010. ISBN 978-1-162-61143-3.
  55. Tannahill, Jordan (7 November 2019). Botticelli in the Fire (Main ed.). Faber & Faber. p. 112. ISBN 978-0-571-36016-1.
  • Strathern, Paul, Death in Florence: The Medici, Savanarola, and the Battle for the Soul of a Renaissance City, (Pegasus, 2015)
  • Weinstein, Donald "Savonarola the Rise and Fall of a Renaissance Prophet" (New Haven, 2011) ISBN 978-0-300-11193-4
  • Dall'Aglio, Stefano, Savonarola and Savonarolism (Toronto: Centre for Reformation and Renaissance Studies. 2010).
  • Herzig,Tamar, Savonarola's Women: Visions and Reform in Renaissance Italy (Chicago: University of Chicago Press. 2008).
  • Martines, Lauro, Fire in the City: Savonarola and the Struggle for the Soul of Renaissance Florence (2006) ISBN 0-224-07252-8
  • Macey, Patrick, Bonfire Songs: Savonarola's Musical Legacy (Oxford, Clarendon Press, 1998).
  • Ridolfi, Roberto "Vita di Girolamo Savonarola" 6th ed., ed. A.F. Verde, Florence, 1997).
  • Polizzotto, Lorenzo, The Elect Nation: The Savonarola Movement in Florence 1494–1545 (Oxford, 1994)
  • Weinstein, Donald and Hotchkiss, Valerie R., eds. Girolamo Savonarola Piety, Prophecy and Politics in Renaissance Florence Catalogue of the Exhibition (Dallas, Bridwell Library, 1994).
  • Lowinsky, Edward E., Music in the Culture of the Renaissance and Other Essays (University of Chicago Press, 1989).
  • Meltzoff, Stanley, Botticelli, Signorelli and Savonarola (Florence, 1987)
  • Steinberg, Ronald M., Fra Girolamo Savonarola, Florentine Art and Renaissance Historiography (Athens, Ohio, 1977)
  • Roeder, Ralph Edmund LeClercq "The Man of the Renaissance: Four Lawgivers, Savanarola, Machiavelli, Castiglione, Aretino", The Viking Press, 1933.
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Girolamo Savonarola
Girolamo Savonarola Language Watch Edit 160 160 Redirected from Savonarola Girolamo Savonarola UK ˌ s ae v ɒ n e ˈ r oʊ l e US ˌ s ae v e n s e ˌ v ɒ n 2 3 4 Italian dʒiˈrɔːlamo savonaˈrɔːla 21 September 1452 23 May 1498 was an Italian Dominican friar from Ferrara and preacher active in Renaissance Florence He was known for his prophecies of civic glory the destruction of secular art and culture and his calls for Christian renewal He denounced clerical corruption despotic rule and the exploitation of the poor He prophesied the coming of a biblical flood and a new Cyrus from the north who would reform the Church Girolamo SavonarolaGirolamo Savonarola by Fra Bartolomeo c 1498 Museo di San Marco Florence De facto Ruler of FlorenceReignNovember 1494 23 May 1498PredecessorPiero de MediciSuccessorPiero SoderiniBorn 1452 09 21 21 September 1452 Ferrara Duchy of FerraraDied23 May 1498 1498 05 23 aged 45 Florence Republic of FlorenceCause of deathHanged and burned 1 FatherNiccolo di Michele dalla SavonarolaMotherElena BonacolsiSignaturePhilosophy careerEraRenaissanceInfluences AristotleThomas AquinasPetrarchInfluenced Martin LutherHenry VIIIJohn CalvinJoseph SchnitzerLuigi SturzoPhilip NeriCatherine of RicciNiccolo MachiavelliPius XGirolamo SavonarolaCongregations servedFlorentine Dominican Order In September 1494 when Charles VIII of France invaded Italy and threatened Florence such prophecies seemed on the verge of fulfilment While Savonarola intervened with the French king the Florentines expelled the ruling Medicis and at the friar s urging established a popular republic Declaring that Florence would be the New Jerusalem the world centre of Christianity and richer more powerful more glorious than ever 5 he instituted an extreme puritanical campaign enlisting the active help of Florentine youth In 1495 when Florence refused to join Pope Alexander VI s Holy League against the French the Vatican summoned Savonarola to Rome He disobeyed and further defied the pope by preaching under a ban highlighting his campaign for reform with processions bonfires of the vanities and pious theatricals In retaliation the pope excommunicated him in May 1497 and threatened to place Florence under an interdict A trial by fire proposed by a rival Florentine preacher in April 1498 to test Savonarola s divine mandate turned into a fiasco and popular opinion turned against him Savonarola and two of his supporting friars were imprisoned On 23 May 1498 Church and civil authorities condemned hanged and burned the three friars in the main square of Florence Savonarola s devotees the Piagnoni kept his cause of republican freedom and religious reform alive well into the following century although the Medici restored to power in 1512 with the help of the papacy eventually broke the movement Some Protestants consider Savonarola to be a vital precursor of the Reformation Contents 1 Early years 2 Friar 3 Preacher 4 Prophet 5 Reformer 6 Excommunication and death 7 Aftermath 8 Bibliography 8 1 Savonarola s writings 9 Cultural influence 9 1 Music 9 2 Fiction 10 References 11 Further reading 12 External linksEarly years Edit Fantasy portrait of Girolamo Savonarola by Moretto da Brescia c 1524 Savonarola was born on 21 September 1452 in Ferrara to Niccolo di Michele and Elena His father Niccolo was born in Ferrara to a family originally from Padua his mother Elena claimed a lineage from the Bonacossi family of Mantua She and Niccolo had seven children of whom Girolamo was third His grandfather Michele Savonarola a noted and successful physician and polymath oversaw Girolamo s education The family amassed a great deal of wealth from Michele s medical practice After his grandfather s death in 1468 Savonarola may have attended the public school run by Battista Guarino son of Guarino da Verona where he would have received his introduction to the classics as well as to the poetry and writings of Petrarch father of Renaissance humanism Earning an arts degree at the University of Ferrara he prepared to enter medical school following in his grandfather s footsteps At some point however he abandoned his career intentions In his early poems he expresses his preoccupation with the state of the Church and of the world He began to write poetry of an apocalyptic bent notably On the Ruin of the World 1472 and On the Ruin of the Church 1475 in which he singled out the papal court at Rome for special obloquy 6 About the same time he seems to have been thinking about a life in religion As he later told his biographer a sermon he heard by a preacher in Faenza persuaded him to abandon the world 7 Most of his biographers reject or ignore the account of his younger brother and follower Maurelio later fra Mauro that in his youth Girolamo had been spurned by a neighbor Laudomia Strozzi to whom he proposed marriage 8 True or not in a letter he wrote to his father when he left home to join the Dominican Order he hints at being troubled by desires of the flesh 9 There is also a story that on the eve of his departure he dreamed that he was cleansed of such thoughts by a shower of icy water which prepared him for the ascetic life 10 In the unfinished treatise he left behind later called De contemptu Mundi or On Contempt for the World he calls upon readers to fly from this world of adultery sodomy murder and envy On 25 April 1475 Girolamo Savonarola went to Bologna where he knocked on the door of the Friary of San Domenico of the Order of Friars Preacher and asked to be admitted As he told his father in his farewell letter he wanted to become a knight of Christ Friar EditIn the convent Savonarola took the vow of obedience proper to his order and after a year was ordained to the priesthood He studied Scripture logic Aristotelian philosophy and Thomistic theology in the Dominican studium practised preaching to his fellow friars and engaged in disputations He then matriculated in the theological faculty to prepare for an advanced degree Even as he continued to write devotional works and to deepen his spiritual life he was openly critical of what he perceived as the decline in convent austerity In 1478 his studies were interrupted when he was sent to the Dominican priory of Santa Maria degli Angeli in Ferrara as assistant master of novices The assignment might have been a normal temporary break from the academic routine but in Savonarola s case it was a turning point One explanation is that he had alienated certain of his superiors particularly fra Vincenzo Bandelli or Bandello a professor at the studium and future master general of the Dominicans who resented the young friar s opposition to modifying the Order s rules against the ownership of property 11 In 1482 instead of returning to Bologna to resume his studies Savonarola was assigned as lector or teacher in the Convent of San Marco in Florence In San Marco fra Girolamo Savonarola taught logic to the novices wrote instructional manuals on ethics logic philosophy and government composed devotional works and prepared his sermons for local congregations 12 As he recorded in his notes his preaching was not altogether successful Florentines were put off by his foreign sounding Ferrarese speech his strident voice and especially to those who valued humanist rhetoric his inelegant style 13 While waiting for a friend in the Convent of San Giorgio he was studying Scripture when he suddenly conceived about seven reasons why the Church was about to be scourged and renewed 14 He broached these apocalyptic themes in San Gimignano where he went as Lenten preacher in 1485 and again in 1486 but a year later when he left San Marco for a new assignment he had said nothing of his San Giorgio revelations in Florence 15 Preacher EditFor the next several years Savonarola lived as an itinerant preacher with a message of repentance and reform in the cities and convents of north Italy As his letters to his mother and his writings show his confidence and sense of mission grew along with his widening reputation 16 In 1490 he was reassigned to San Marco It seems that this was due to the initiative of the humanist philosopher prince Giovanni Pico della Mirandola who had heard Savonarola in a formal disputation in Reggio Emilia and been impressed with his learning and piety Pico was in trouble with the Church for some of his unorthodox philosophical ideas the famous 900 theses and was living under the protection of Lorenzo the Magnificent the Medici de facto ruler of Florence 17 To have Savonarola beside him as a spiritual counsellor he persuaded Lorenzo that the friar would bring prestige to the convent of San Marco and its Medici patrons 18 After some delay apparently due to the interference of his former professor fra Vincenzo Bandelli now Vicar General of the Order Lorenzo succeeded in bringing Savonarola back to Florence where he arrived in May or June of that year Prophet Edit Illustration from Compendio di revelatione 1496 by Savonarola Savonarola preached on the First Epistle of John and on the Book of Revelation drawing such large crowds that he eventually moved to the Cathedral Without mentioning names he made pointed allusions to tyrants who usurped the freedom of the people and he excoriated their allies the rich and powerful who neglected and exploited the poor 19 Complaining of the evil lives of a corrupt clergy he now called for repentance and renewal before the arrival of a divine scourge Scoffers dismissed him as an over excited zealot and preacher of the desperate and sneered at his growing band of followers as Piagnoni Weepers or Wailers an epithet they adopted In 1492 Savonarola warned of the Sword of the Lord over the earth quickly and soon and envisioned terrible tribulations to Rome Around 1493 these sermons have not survived he began to prophesy that a New Cyrus was coming over the mountains to begin the renewal of the Church 20 In September 1494 King Charles VIII of France crossed the Alps with a formidable army throwing Italy into political chaos 21 Many viewed the arrival of King Charles as proof of Savonarola s gift of prophecy Charles however advanced on Florence sacking Tuscan strongholds and threatening to punish the city for refusing to support his expedition As the populace took to the streets to expel Piero the Unfortunate Lorenzo de Medici s son and successor Savonarola led a delegation to the camp of the French king in mid November 1494 He pressed Charles to spare Florence and enjoined him to take up his divinely appointed role as the reformer of the Church After a short tense occupation of the city and another intervention by fra Girolamo as well as the promise of a huge subsidy the French resumed their journey southward on 28 November 1494 Savonarola now declared that by answering his call to penitence the Florentines had begun to build a new Ark of Noah which had saved them from the waters of the divine flood Even more sensational was the message in his sermon of 10 December I announce this good news to the city that Florence will be more glorious richer more powerful than she has ever been First glorious in the sight of God as well as of men and you O Florence will be the reformation of all Italy and from here the renewal will begin and spread everywhere because this is the navel of Italy Your counsels will reform all by the light and grace that God will give you Second O Florence you will have innumerable riches and God will multiply all things for you Third you will spread your empire and thus you will have power temporal and spiritual 22 This astounding guarantee may have been an allusion to the traditional patriotic myth of Florence as the new Rome which Savonarola would have encountered in his readings in Florentine history In any case it encompassed both temporal power and spiritual leadership Reformer Edit Italian Renaissance Medal of Girolamo Savonarola by Fiorentino Electrotype obverse With Savonarola s advice and support as a non citizen and cleric he was ineligible to hold office a Savonarolan political party dubbed the Frateschi took shape and steered the friar s program through the councils The oligarchs most compromised by their service to the Medici were barred from office A new constitution enfranchised the artisan class opened minor civic offices to selection by lot and granted every citizen in good standing the right to a vote in a new parliament the Consiglio Maggiore or Great Council At Savonarola s urging the Frateschi government after months of debate passed a Law of Appeal to limit the longtime practice of using exile and capital punishment as factional weapons 23 Savonarola declared a new era of universal peace On 13 January 1495 he preached his great Renovation Sermon to a huge audience in the Cathedral recalling that he had begun prophesying in Florence four years earlier although the divine light had come to him more than fifteen maybe twenty years ago He now claimed that he had predicted the deaths of Lorenzo de Medici and of Pope Innocent VIII in 1492 and the coming of the sword to Italy the invasion of King Charles of France As he had foreseen God had chosen Florence the navel of Italy as his favourite and he repeated if the city continued to do penance and began the work of renewal it would have riches glory and power 24 If the Florentines had any doubt that the promise of worldly power and glory had heavenly sanction Savonarola emphasised this in a sermon of 1 April 1495 in which he described his mystical journey to the Virgin Mary in heaven At the celestial throne Savonarola presents the Holy Mother a crown made by the Florentine people and presses her to reveal their future Mary warns that the way will be hard both for the city and for him but she assures him that God will fulfil his promises Florence will be more glorious more powerful and richer than ever extending its wings farther than anyone can imagine She and her heavenly minions will protect the city against its enemies and support its alliance with the French In the New Jerusalem that is Florence peace and unity will reign 25 Based on such visions Savonarola promoted theocracy and declared Christ the king of Florence 26 27 He saw sacred art as a tool to promote this worldview and he was therefore only opposed to secular art which he saw as worthless and potentially damaging 28 Buoyed by liberation and prophetic promise the Florentines embraced Savonarola s campaign to rid the city of vice At his repeated insistence new laws were passed against sodomy which included male and female same sex relations adultery public drunkenness and other moral transgressions while his lieutenant Fra Silvestro Maruffi organised boys and young men to patrol the streets to curb immodest dress and behaviour 29 For a time Pope Alexander VI 1492 1503 tolerated friar Girolamo s strictures against the Church but he was moved to anger when Florence declined to join his new Holy League against the French invader and blamed it on Savonarola s pernicious influence An exchange of letters between the pope and the friar ended in an impasse which Savonarola tried to break by sending the pope a little book recounting his prophetic career and describing some of his more dramatic visions This was the Compendium of Revelations a self dramatization which was one of the farthest reaching and most popular of his writings 30 The pope was not mollified He summoned the friar to appear before him in Rome and when Savonarola refused pleading ill health and confessing that he was afraid of being attacked on the journey Alexander banned him from further preaching For some months Savonarola obeyed but when he saw his influence slipping he defied the pope and resumed his sermons which became more violent in tone He not only attacked secret enemies at home whom he rightly suspected of being in league with the papal Curia he condemned the conventional or tepid Christians who were slow to respond to his calls He dramatised his moral campaign with special Masses for the youth processions bonfires of the vanities and religious theatre in San Marco He and his close friend the humanist poet Girolamo Benivieni composed lauds and other devotional songs for the Carnival processions of 1496 1497 and 1498 replacing the bawdy Carnival songs of the era of Lorenzo de Medici 31 These continued to be copied and performed after his death along with songs composed by Piagnoni in his memory A number of them have survived 32 Excommunication and death Edit The execution of Fra Girolamo Fra Domenico and Fra Silvestro Maruffi The trial of friar Girolamo Savonarola Processo di fra Girolamo Savonarola 1498 Savonarola s execution in the Piazza della Signoria painting by Filippo Dolciati 1498 On 12 May 1497 Pope Alexander VI excommunicated 33 Savonarola and threatened the Florentines with an interdict if they persisted in harbouring him After describing the Church as a whore Savonarola was excommunicated for heresy and sedition On 18 March 1498 after much debate and steady pressure from a worried government Savonarola withdrew from public preaching Under the stress of excommunication he composed his spiritual masterpiece the Triumph of the Cross a celebration of the victory of the Cross over sin and death and an exploration of what it means to be a Christian This he summed up in the theological virtue of caritas or love In loving their neighbours Christians return the love which they have received from their Creator and Savior 34 Savonarola hinted at performing miracles to prove his divine mission but when a rival Franciscan preacher proposed to test that mission by walking through fire he lost control of public discourse Without consulting him his confidant Fra Domenico da Pescia offered himself as his surrogate and Savonarola felt he could not afford to refuse The first trial by fire in Florence in over four hundred years was set for 7 April 35 A crowd filled the central square eager to see if God would intervene and if so on which side The nervous contestants and their delegations delayed the start of the contest for hours A sudden rain drenched the spectators and government officials cancelled the proceedings The crowd disbanded angrily the burden of proof had been on Savonarola and he was blamed for the fiasco A mob assaulted the convent of San Marco Fra Girolamo Fra Domenico and Fra Silvestro Maruffi were arrested and imprisoned Under torture Savonarola confessed to having invented his prophecies and visions then recanted then confessed again 36 In his prison cell in the tower of the government palace he composed meditations on Psalms 51 and 31 37 On the morning of 23 May 1498 the three friars were led out into the main square where before a tribunal of high clerics and government officials they were condemned as heretics and schismatics and sentenced to die forthwith Stripped of their Dominican garments in ritual degradation they mounted the scaffold in their thin white shirts Each on a separate gallows they were hanged while fires were ignited below them to consume their bodies To prevent devotees from searching for relics their ashes were carted away and scattered in the Arno 38 Aftermath EditResisting censorship and exile the friars of San Marco fostered a cult of the three martyrs and venerated Savonarola as a saint They encouraged women in local convents and surrounding towns to find mystical inspiration in his example 39 and by preserving many of his sermons and writings they helped keep his political as well as his religious ideas alive 40 The return of the Medici in 1512 ended the Savonarola inspired republic and intensified pressure against the movement although both were briefly revived in 1527 when the Medici were once again forced out 41 In 1530 Pope Clement VII Giulio de Medici with the help of soldiers of the Holy Roman Emperor restored Medici rule and Florence became a hereditary dukedom Savonarola s devotees the Piagnoni were silenced hunted tortured imprisoned and exiled and the movement at least as a political force came to an end Savonarola s contemporary Niccolo Machiavelli discusses the friar in Chapter VI of his book The Prince writing 42 If Moses Cyrus Theseus and Romulus had been unarmed they could not have enforced their constitutions for long as happened in our time to Fra Girolamo Savonarola who was ruined with his new order of things immediately the multitude believed in him no longer and he had no means of keeping steadfast those who believed or of making the unbelievers to believe A plaque commemorates the site of Savonarola s execution in the Piazza della Signoria Florence Savonarolan religious ideas found a reception elsewhere In Germany and Switzerland the early Protestant reformers most notably Martin Luther himself read some of the friar s writings and praised him as a martyr and forerunner whose ideas on faith and grace anticipated Luther s own doctrine of justification by faith alone In France many of his works were translated and published and Savonarola came to be regarded as a precursor of evangelical or Huguenot reform 43 Within the Dominican Order Savonarola was repackaged as an innocuous purely devotional figure the evolving image of a Counter Reformation saintly prelate 44 and in this benevolent and unthreatening guise his memory lived on Philip Neri founder of the Oratorians a Florentine who had been educated by the San Marco Dominicans also defended Savonarola s memory In the mid nineteenth century the New Piagnoni found inspiration in the friar s writings and sermons for the Italian national awakening known as the Risorgimento By emphasising his political activism over his puritanism and cultural conservatism they restored Savonarola s voice for radical political change The venerable Counter Reformation icon ceded to the fiery Renaissance reformer This somewhat anachronistic image fortified by much new scholarship informed the major new biography by Pasquale Villari who regarded Savonarola s preaching against Medici despotism as the model for the Italian struggle for liberty and national unification 45 In Germany the Catholic theologian and church historian Joseph Schnitzer edited and published contemporary sources which illuminated Savonarola s career In 1924 he crowned his vast research with a comprehensive study of Savonarola s life and times in which he presented the friar as the last best hope of the Catholic Church before the catastrophe of the Protestant Reformation 46 In the Italian People s Party founded by Don Luigi Sturzo in 1919 Savonarola was revered as a champion of social justice and after 1945 he was held up as a model of reformed Catholicism by leaders of the Christian Democratic Party From this milieu in 1952 came the third of the major Savonarola biographies the Vita di Girolamo Savonarola by Roberto Ridolfi 47 For the next half century Ridolfi was the guardian of the friar s saintly memory as well as the dean of Savonarola research which he helped grow into a scholarly industry Today with most of Savonarola s treatises and sermons and many of the contemporary sources chronicles diaries government documents and literary works available in critical editions scholars can provide fresh better informed assessments of his character and his place in the Renaissance the Reformation and modern European history The present day Church has considered his beatification 48 Bibliography EditSavonarola s writings Edit Almost thirty volumes of Savonarola s sermons and writings have so far been published in the Edizione nazionale delle Opere di Girolamo Savonarola Rome Angelo Belardetti 1953 to the present For editions of the 15th and 16th centuries see Catalogo delle edizioni di Girolamo Savonarola secc xv xvi ed P Scapecchi Florence 1998 ISBN 9788887027228 Prison Meditations on Psalms 51 and 31 ed John Patrick Donnelly S J ISBN 9780874627008 The Compendium of Revelations in Bernard McGinn ed Apocalyptic Spirituality Treatises and Letters of Lactantius Adso of Montier en Der Joachim of Fiore the Franciscan Spirituals Savonarola New York 1979 ISBN 9780809122424 Savonarola A Guide to Righteous Living and Other Works ed Konrad Eisenbichler Toronto Centre for Reformation and Renaissance Studies 2003 ISBN 9780772720207 Selected Writings of Girolamo Savonarola Religion and Politics 1490 1498 ed Anne Borelli and Maria Pastore Passaro New Haven Yale University Press 2006 ISBN 9780300129045 Cultural influence EditThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Girolamo Savonarola news newspapers books scholar JSTOR May 2018 Learn how and when to remove this template message Music Edit Charles Villiers Stanford wrote an opera titled Savonarola which had its premiere in Hamburg on 18 April 1884 49 Luigi Dallapiccola used text from Savonarola s Meditation on the Psalm My hope is in Thee O Lord in his 1938 choral work Canti di prigionia William Byrd used the text of Savonarola s Infelix ego in his work by the same name as part of the Cantiones Sacrae 1591 xxiv xvi Fiction Edit Lenau Nikolaus Savonarola poem 1837 50 Eliot George Romola novel 1863 51 Mann Thomas Fiorenza play 1909 52 Herrmann Bernhard Savonarola im Feuer 1909 53 The 1917 story Savonarola Brown by Max Beerbohm concerns an aspiring playwright author of an unfinished unintentionally absurd retelling of the life of Savonarola His four act play took him nine years to write is eighteen pages long and features a romance between Savonarola and Lucrezia Borgia and also cameos by Dante Alighieri Leonardo da Vinci and St Francis of Assisi Van Wyck William Savonarola A Biography in Dramatic Episodes 1926 54 Hines and King Fire of Vanity play 1930 Salacrou Armand Le terre est ronde 1938 The novel Kamen a bolest suffering and the stone 1942 Karel Schulz s historical novel about the life of Michelangelo features Savonarola as an important character Bacon Wallace A Savonarola A Play in Nine Scenes 1950 The Agony and the Ecstasy 1961 Irving Stone s novelisation of Michelangelo s life depicts the events in Florence from the Medici s point of view The fourth segment of Walerian Borowczyk s 1974 anthology film Immoral Tales is set during the reign of Pope Alexander VI A character called Friar Hyeronimus Savonarola played by Philippe Desboeuf holds a sermon in which he publicly condemns the corruption of the church and the sexual depravity of the papacy Borowczyk juxtaposes Savonarola s sermon with the Pope enjoying a threesome with his daughter Lucrezia Borgia and his son Cesare Borgia Savonarola is arrested and publicly burned to death In the 1976 film Network the network programming executive played by Faye Dunaway refers to crusading reporter Howard Beale as a magnificent messianic figure inveighing against the hypocrisies of our times a strip Savonarola Monday through Friday In her novel The Passion of New Eve 1977 Angela Carter describes the preaching leader of an army of god fearing child soldiers as a precocious Savonarola The novel The Palace 1978 by Chelsea Quinn Yarbro features Savonarola as the main antagonist of the vampire Saint Germain The historical fantasy novel The Dragon Waiting 1984 by John M Ford has Savonarola as one of the antagonists in chapter 3 set in the Medici court The novel Sabbath s Theater 1995 by Philip Roth makes reference to Savonarola The novel The Birth of Venus 2003 by Sarah Dunant makes extensive references to Savonarola In episode 7 2003 of the manga anime series Gunslinger Girl two of the protagonists Jean and Rico visit Florence There Savonarola is mentioned among other famous people who lived in the city while he shares his surname with one of the series antagonists The novel The Rule of Four 2004 by Ian Caldwell and Dustin Thomason makes extensive references to Savonarola In the novel I Mona Lisa 2006 UK title Painting Mona Lisa by Jeanne Kalogridis he is given a negative slant as the Medicis are portrayed as sympathetic and noble The novel The Enchantress of Florence 2008 by Salman Rushdie The young adult novel The Smile 2008 by Donna Jo Napoli shows Savonarola as he was observed by a young Mona Lisa In the novel Wolf Hall 2009 by Hilary Mantel the Bonfire of the Vanities is brought up in a story by the protagonist Thomas Cromwell Savonarola appears as a main assassination target in the videogame Assassin s Creed II 2009 In the novel The Poet Prince 2010 Kathleen McGowan portrays him as an enemy of the Tuscan people in their pursuit of artistic fame during his reign Savonarola s life story is explored in the novel Fanatics 2011 by William Bell and his ghost plays an important role in the story In Showtime s The Borgias Savonarola is a recurring character in the two first seasons and is portrayed by Steven Berkoff His burning takes place in the episode The Confession In the Netflix series Borgia Savonarola is portrayed by Iain Glen in season 2 2013 Savonarola is a character in Canadian playwright Jordan Tannahill s 2016 play Botticelli in the Fire 55 In the Rai Fiction series Medici Savonarola is portrayed by Francesco Montanari in season 2 2018 The historical fantasy and alternate history novel Lent 2019 by Jo Walton is a retelling of Savonarola s life References Edit Savonarola University of Oregon Winter 2015 Retrieved 26 May 2018 Savonarola Girolamo US and Savonarola Girolamo Oxford Dictionaries UK Dictionary Oxford University Press Retrieved 31 May 2019 Savonarola Collins English Dictionary HarperCollins Retrieved 31 May 2019 Savonarola Merriam Webster Dictionary Retrieved 31 May 2019 Weinstein Donald 22 November 2011 Savonarola The Rise and Fall of a Renaissance Prophet European History Quarterly 47 Yale University Press p 122 doi 10 1177 0265691417711663at ISBN 978 0 300 11193 4 S2CID 151049961 English translations in Savonarola A Guide to Righteous Living and Other Works ed Konrad Eisenbichler Toronto Centre for Reformation and Renaissance Studies 2003 61 68 Gianfrancesco Pico Della Mirandola Vita Hieronymi Savonarolae ed Elisabetta Schisto Florence 1999 114 Reported by fra Benedetto Luschino in his Vulnera Diligentis ed Stefano Dall Aglio Florence 2002 pp 22 33 301 Like you I am made of flesh and my sensuality wars against my reason I have a cruel fight to keep the devil from my back Translated from Girolamo Savonarola Lettere e Scritti apologetici eds Ridolfi Romano Verde Rome 1984 p 6 La Vita del Beato Girolamo Savonarola ed Roberto Ridolfi Florence 1937 p 8 Michael Tavuzzi O P Savonarola and Vincent Bandello Archivum Fratrum Praedicatorum 59 1999 199 224 Selected Writings of Girolamo Savonarola Religion and Politics 1490 1498 Translated and edited by Anna Borelli and Maria Pastore Passaro New Haven Yale University Press 2006 He satisfied almost no one either in his gestures or in his manner of speaking as I who was there for all of Lent recall At the end there were fewer than twenty five people men women and children Translated from Epistola di fra Placido Cinozzi in P Villari E Casanova Scelta di prediche e scritti di fra Girolamo Savonarola con nuovi documenti intorno alla sua vita Florence 1898 p 11 Armando F Verde O P Et andando a San Gimignano a predicarvi Alle origini della profezia savonaroliana Vivens Homo IX 1998 pp 269 298 Donald Weinstein Savonarola The Rise and Fall of a Renaissance Prophet New Haven 2011 pp 36 7 Translation of letter from fra Girolamo to his mother 25 January 1490 Girolamo Savonarola A Guide to Righteous Living and Other Works Konrad Eisenbichler Toronto 2003 38 41 William G Craven Pico della Mirandola Symbol of His Age Modern Interpretations of a Renaissance Philosopher Geneva Switzerland 1981 Tavuzzi Savonarola and Vincenzo Bandello 216 17 Le lezioni o i sermoni sull Apocalisse di Girolamo Savonarola 1490 nova dicere et novo modo ed Armando F Verde O P Imagine e Parola Retorica Filologica Retorica Predicatoria Valla e Savonarola Memorie Domenicane n s 1988 5 109 Weinstein Savonarola Rise and Fall of a Renaissance Prophet pp 87 96 David Abulafia The French Descent into Renaissance Italy Aldershot 1995 Quoted in Donald Weinstein Savonarola and Florence Prophecy and Patriotism in the Renaissance Princeton University Press 1970 143 On Florentine civic mythology Nicolai Rubinstein The Beginnings of Political Thought in Florence A Study in Medieval Historiography Journal of the Warburg and Courtauld Institutes V 1942 198 227 Hans Baron The Crisis of the Early Italian Renaissance 2d ed Princeton University Press 1966 On Savonarola and Florentine constitutional reform see Felix Gilbert Florentine Political Assumptions in the Period of Savonarola and Soderini Journal of the Warburg and Courtauld Institutes XII 1957 187 214 and Nicolai Rubinstein Politics and Constitution in Florence at the End of the Fifteenth Century Italian Renaissance Studies ed E F Jacob London 1963 The Frateschi s success in blocking patricians from holding office has been questioned most notably by Roslyn Cooper The Florentine Ruling Group under the Governo Popolare 1494 1512 Studies in Medieval and Renaissance History 1984 5 71 181 English translation in Borelli Passaro Selected Writings of Girolamo Savonarola 59 76 Mark J Zucker Savonarola Designs a Work of Art the Crown of The Virgin in the Compendium of Revelations Machiavelli Studies 5 1966 eds Vincenzo De Nardo Christopher Fulton pp 119 145 Rab Hatfield Botticelli s Mystic Nativity Savonarola and the Millennium Journal of the Warburg and Courtauld Institutes 58 1995 89 114 Political reform was only a part of the great task which Savonarola had set himself his scheme embraced the renovation of social life as well as science literature and art Christianity was to reassert its sovereignty over the paganism of the false renaissance in every department of life His Evviva Christo was to echo from lip to lip Politics society science and art were to have the commandments of God for their basis Christ was to be proclaimed King of Florence and protector of her liberties Ludwig von Pastor History of the Popes Vol 5 p 192 1 He aimed at establishing a theocracy in Florence resembling that by which the Jews were ruled in the time of the Judges Thus the religious idea took form in politics and a monarchy was to be erected by the democracy under the immediate guidance of God Savonarola as the Daniel of the Florentines was to be the medium of the Divine answers and commands Ludwig von Pastor History of the Popes Vol 5 p 210 2 It was not Art itself which he condemned but its desecration the introduction of earthly and even immodest sentiments and dress into sacred pictures On the contrary pious and genuinely religious art would have been an efficacious support in building up that ideal State which he dreamt of and for a while even made a reality Again and again Savonarola explains what he finds fault with in contemporary Art and what he desires to put in place of it For him edification is the main object of Art he will tolerate none which does not tend to the service of religion Ludwig von Pastor History of the Popes Vol 5 p 195 3 On homoeroticism in Florence and Savonarola s campaign against it Michael Rocke Forbidden Friendships Homosexuality and Male Culture in Renaissance Florence New York 1996 More generally on youth culture see Richard Trexler Public Life in Renaissance Florence New York 1980 Compendium of Revelations translated in Apocalyptic Spirituality Treatises and Letters of Lactantius Adso of Montier en Der Joachim of Fiore the Franciscan Spirituals Savonarola ed Bernard McGinn New York 1970 211 270 English translation of a Benivieni laud in Borelli Passaro Selected Writings of Girolamo Savonarola 231 3 Patrick Macey Bonfire Songs Savonarola s Musical Legacy Oxford Clarendon Press 1998 Published with a CD of performances of Carnival Songs Laude and Motets by the Eastman Capella Antiqua Brief of Pope Alexander VI excommunicating Savonarola The History of Girolamo Savonarola and of His Times Pasquale Villari Leonard Horner trans London Longman Green Longman Roberts amp Green 1863 Volume 2 pp 392 394 Girolamo Savonarola Triumphus Crucis Latin and Italian texts ed Mario Ferrara Rome 1961 Lauro Martines Lawyers and Statecraft in Renaissance Florence Princeton 1968 pp 202 3 Complete interrogation records in I processi di Girolamo Savonarola 1498 ed I G Rao P Viti R M Zaccaria Florence 2001 French translation and commentary Robert Klein Le proces de Savonarole Paris 1957 Girolamo Savonarola Prison Meditations on Psalms 51 and 31 Tr Ed John Patrick Donnelly S J Milwaukee Marquette University Press 1994 An eyewitness account by the Piagnone Luca Landucci in A Florentine Diary from 1460 to 1516 trans Alice De Rosen Jervis London 1927 pp 142 143 Lorenzo Polizzotto When Saints Fall Out Women and the Savonarolan Reform Movement in Early Sixteenth Century Florence Renaissance Quarterly 46 1993 486 525 Sharon T Strocchia Savonarolan Witnesses the Nuns of San Iacopo and the Piagnone Movement in Sixteenth century Florence The Sixteenth Century Journal 38 2007 393 418 Tamar Herzig Savonarola s Women Visions and Reform in Renaissance Italy University of Chicago Press 2008 Strocchia Nuns and Nunneries in Renaissance Florence Johns Hopkins University Press 2009 Polizzotto The Elect Nation Chapters 5 8 Weinstein Savonarola The Rise and Fall of a Renaissance Prophet Chapter 25 Cecil Roth The Last Florentine Republic London 1925 Concerning New Principalities Which Are Acquired by One s Own Arms and Ability The Prince by Machiavelli Archived copy Archived from the original on 30 November 2012 Retrieved 22 August 2012 CS1 maint archived copy as title link Weinstein Savonarola Rise and Fall 360 note 26 drawing on works in German Nolte and Italian Simoncelli and Dall Aglio Lorenzo Polizzotto The Elect Nation p 443 Pasquale Villari The Life and Times of Girolamo Savonarola trans by Linda Villari 2 vols New York 1890 Joseph Schnitzer Savonarola Ein Kulturbild aus der Zeit der Renaissance 2 vols Munich 1924 Italian translation Savonarola trans Ernesto Rutili 2 vols Milan 1931 No English translation Roberto Ridolfi Vita di Girolamo Savonarola 6th ed with additional notes by Armando F Verde O P Florence 1981 Innocenzo Venchi O P Iniziative dell Ordine Domenicano per promuovere la causa di beatificazione del Ven fra Girolamo Savonarola O P Studi Savonaroliani Verso il V centenario ed Gian Carlo Garfagnini Florence 1996 pp 93 97 Grove s Dictionary 5th ed Lenau Nicolaus 1837 Savonarola ein Gedicht in German J G Cotta Retrieved 4 March 2021 Eliot George 2005 Romola Peterborough Ont Broadview Press ISBN 1 55111 757 6 Katalog der Deutschen Nationalbibliothek portal dnb de Herrmann Bernhard 7 December 2013 Kreutzmann Felix ed Savonarola im Feuer in German p 162 Savonarola A Biography in Dramatic Episodes Kessinger Publishing LLC 10 September 2010 ISBN 978 1 162 61143 3 Tannahill Jordan 7 November 2019 Botticelli in the Fire Main ed Faber amp Faber p 112 ISBN 978 0 571 36016 1 Further reading EditStrathern Paul Death in Florence The Medici Savanarola and the Battle for the Soul of a Renaissance City Pegasus 2015 Weinstein Donald Savonarola the Rise and Fall of a Renaissance Prophet New Haven 2011 ISBN 978 0 300 11193 4 Dall Aglio Stefano Savonarola and Savonarolism Toronto Centre for Reformation and Renaissance Studies 2010 Herzig Tamar Savonarola s Women Visions and Reform in Renaissance Italy Chicago University of Chicago Press 2008 Martines Lauro Fire in the City Savonarola and the Struggle for the Soul of Renaissance Florence 2006 ISBN 0 224 07252 8 Macey Patrick Bonfire Songs Savonarola s Musical Legacy Oxford Clarendon Press 1998 Ridolfi Roberto Vita di Girolamo Savonarola 6th ed ed A F Verde Florence 1997 Polizzotto Lorenzo The Elect Nation The Savonarola Movement in Florence 1494 1545 Oxford 1994 Weinstein Donald and Hotchkiss Valerie R eds Girolamo Savonarola Piety Prophecy and Politics in Renaissance Florence Catalogue of the Exhibition Dallas Bridwell Library 1994 Lowinsky Edward E Music in the Culture of the Renaissance and Other Essays University of Chicago Press 1989 Meltzoff Stanley Botticelli Signorelli and Savonarola Florence 1987 Steinberg Ronald M Fra Girolamo Savonarola Florentine Art and Renaissance Historiography Athens Ohio 1977 Roeder Ralph Edmund LeClercq The Man of the Renaissance Four Lawgivers Savanarola Machiavelli Castiglione Aretino The Viking Press 1933 External links EditGirolamo Savonarolaat Wikipedia s sister projects Media from Wikimedia Commons Quotations from Wikiquote Texts from Wikisource Textbooks from Wikibooks Catholic Encyclopedia entry on Girolamo Savonarola Predica dell arte del bene morire From the Rare Book and Special Collections Division at the Library of Congress Savonarola s Visions documentary about Girolamo Savonarola Retrieved from https en 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