The Florence City and Renaissance - Essay Example

Summative Essay on Florence City and Renaissance Name Institution Types of government in the societies and their description The lecture units commence by a description of the people that makes up Florence city as defined by their professions. As introduced in chapter one concerning the type of government and laws that govern the residents of Florence city, the essay introduces a democratic consultative and an all-inclusive form of government. In observance with the ordinances of justice in Florence, there exist guilds that are required to abide by the rules and laws governing the city. 1 This is outlined in the introduction of the lecture giving a type of government where power and authority is decided by a group of people. In this type of government, the guilds swore their allegiance to the Podesta, the Captain, the Standard-bearer of Justice and the Priors of the Captain. The lecture discusses a system of government that is characterized by consultation as described on the procedures for the election of the Lord Priors of the guilds in which all the stakeholders are consulted.1 As presented in week 3 lecture, different types of government exist with a key focus on the seven major types; three described as the best, three worst system of government and one considered to be far much worse than the bad systems, tyrant leadership.2 The theme is built on in lecture three in which Bartolus describes different types of government including political system of government.2 This is characterized by democracy in which minority has their say but majority’s way exercised. Under monarchical system of government, the author stipulates that it is perfectly practiced with the ruler having traits such as perfect reason, the best intention for all and stability in decision making and course.2 Among all these forms, Florence City, as well as other cities, is traditionally ruled by wealthy members of the society. On all these types, tyrant form of government is the worst as it paves way for person of covetous character whose main target while in leadership is to enrich themselves at the expense of the other members of the society in question.2 1. Translation Based On "The Ordinances of Justice Of Florence, July 1295," From G. Salvemini, Magnati E Popolani A Firenze, 1280-1295 (Florence, 1899), Appendix, Pp. 385-386, 389-390,394-395. Translated By Benjamin G. Kohl 2. Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. V: The Early Medieval World, pp. 423-430. Scanned by Jerome S. Arkenberg, Cal. State Fullerton To an extent, a government defined by Aristotle as that of the elders is seen in Florence City as among the members, citizens of unique good moral are allowed to be part of the Priors of the Guilds. The proposed men are selected from a sixth of the city to encourage inclusivity and their term in office is limited to two months. This short duration is imposed to ensure efficient delivery of their expectations.3 Moral Values The first chapter introduces the theme of good morals and values as is the necessity for appointment of one into the office of the Priors. It is the duty of the incumbent Priors of Captain to propose the names of men considered to be of unique traits and character in each sixth of the city into the Priors of the Captain. Good morals in election commence at the point of electing new members into the Priors of the Captain in which the outgoing Priors of the Captain swear an oath that the electoral process would be impartial and that good men will be brought into the Priors of captains. These moral requirements trickle down to the members to be elected in which part of their qualification adherence to the existing rules as is indicated by them in plying their trade. 3 Other qualification requires that the proposed names are not corrupt in whatever way; this is also evaluated during the lection process to ensure no one bribes themselves into office. 3 This theme is further expounded in week seven lectures during which in an interview with Timothei Maffei Veronisa, Recognition of the outstanding members of the society as illustrated based on their moral virtues and their contribution3. This was on the subject of magnificence in which Timothy respond pointing out how statues have been raised in honor of these great men such as Cosimo who stands out as role models to many fellow. In this theme, Timothy points out the appreciation form of Florence City to men whom it has raised and these men ends up contributing even further to the growth of the city and its respect. In this regard, it serves as a mechanism of explaining how the qualified persons to be identified for election into the Priors of the Captain are governed. Cosimo for example displayed his moral virtues tandem with the Christian teachings and his devotion to God. Part of his contribution was building of Blessed Francis to completion as well as other renovations worth noting. 3 3Peter Howard, Creating Magnificence In Renaissance Florence (Toronto, 2012, Forthcoming), Canon Regular.On The Magnificence Of Cosimo De’ Medici Of Florence Against [His] Detractors Another approach to this selection is a view on the worst path of torment characterized by covetousness, exaltation of humans as more divine than heavenly beings, ill possessions of worldly riches among others. Part of the considerations as moral is the person’s contribution to the less fortunate members of the society from their neighbors extending across the society. Magnificent is among the virtues that therefore made men such as Cosimo outstanding among men of their generation as majority of men as often driven by their dire needs into avarice and cupidity. The virtues of generosity, temperance which implies restrain from anger, and frugality that defines restraint in possessions are also key in definition or a morally upright society as was possessed by the likes of Cosimo, The wrath of the law and Justice dispensation The society is bound to have men who jeopardize the obligation of the society. In the first lecture the city of Florence is described to have set up rules and regulations to define the forms and the magnitude of punishment one gets for having acted contrary to the expectations of the society. The punishable acts are among others malicious acts against the commoner which could be in form of their death, or just wounding them. This is punishable by death through beheading. The possessions of the criminal are sold by Lord Podesta. Other punishments are also described outlining how to handle cases of criminals failing to turn up for their prosecutions. Amputations are also described on those who fail to abide by the punishments imposed on them. This is so to the criminals and magnates who inflict sufferings and pain on the other members of the society using a weapon or an equipment of that sort. 4 This them is expounded on as learnt from lecture in week three in which Biblical interventions and teachings as relates to punishment are described. The observance and respect for the set principles as were taught by Jesus Himself are highly safeguarded. This is witnessed when questioned on the morals of paying taxes to Caesar. Jesus in his response said Himself, just like the rest of them, are bound to abide by the set rules governing the world. 4 4Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. V: The Early Medieval World, pp. 423-430. Scanned by Jerome S. Arkenberg, Cal. State Fullerton This was further painfully witnessed when Jesus Himself surrendered to the authorities and the leadership of Pilate when brought before him for judgment prior to hi death. By this provision, it is the responsibility of a given society to have people of their own to compose their laws and consequences without interference form outside laws or personnel even other authorities as well as other forces. Marsilius explains these citing Biblical quotes that the powers of the world belong to the world. 5 In contrary to the punishments inflicted upon the criminals and the magnates of Florence City, Jesus taught a different approach. Biblical punishment of sins is repentance and forgiveness of sins can only be done by God after repentance. 5 According to Jesus, the punishment exercised in Florence City is so by the earthly judicial systems but the ultimate forgiveness rests upon the creator. In another argument, Jesus points out that no human being should judge others. The implication of this is, even though one would be punished for their criminal offences, the guilt will continue residing within the criminal. 5 Forgiveness of sins therefore, cannot be exercised by an individual but rather a group of people. This points out that no single human being has the pre-eminence of pardoning offenders of the law but rather a group of people should do so. Jesus further added, as explained in week three lecture, that the moral responsibility of creating laws and rules is an obligation of a group of people. This group is therefore charged with the responsibility of assessing the merits of the accused as well in dispensation of justice. This is in conjunction with the Christian teachings and as witnessed in Florence City. 5 The involvement of all stakeholders in defining the laws and the moral obligations of the laws would be better if created by the same people on which it is exercised. This is further explained in week three lecture that none of the Jesus apostles was highly regarded than the others pointing out that neither was Peter prince of the apostles to exercise his authority over the others but was so because of him being the first to be called among the apostles. In week four lecture, Florence city is described as having a principle of justice with no one being above the law. 5 5 Clarendon Press · Oxford (1995). Published In The United States By Oxford Universit)' Press Language And Images Of Renaissance Italy Edited By Alison Brown Dg533.L27 1995 945'.05 Dc20 95-3571 Isbn ~19-820318-7 1 3 5 7 9 10 8 6 4 2 All the men of all the classes are all brought under the same laws for justice to prevail for both the petitioner and the respondents. This provides that both the rich and poor men of the society are brought together under one law. This is further cemented by total unconditional respect to the leaders and magistrates as well as their offices. Christianity and Renaissance Lecture five’s discussion points out to renaissance period through metaphorical use of images and body parts to represent the society. 6 The changes that come about with renaissance must therefore be inbuilt in the body and exist harmoniously, in unity and with integrity. Unity is therefore defined as a complexity of the body. This is the unity that Florence City is described to have been built on. The existence of senses, guilds, as witnessed in Florence City, and above all wholeness is what defines a society. Without this, violence is bound to arise in cases where the first metaphor of body part, the government gives exercises its totalitarian form of leadership. The united state of the human body at birth in the antique times is used as a metaphor as having changed with a new set up in which the principle of unity is lacking. 6 This new set up has led to agriculture, arts and other disciplines. Various types of governments are again further discussed in this lecture with a focus on how a government should govern its people. This would involve a united front to find the solutions to the divisions as relates restoration of agriculture. On the same point, some parts of the body are used as metaphor for being ugly and thus corrode the entire body being perceived as ugly. This implies that few people in a society are capable of ruining the entire image of the society. 7 The negative images of the society are perceived as the hidden parts of the body that are shameful, and prone to cause harm such as violence. A body that is kept clean, neat and safe implies a society that embraces civilization and harmonious existence and is therefore bound to thrive amidst challenges holding together and preserving its integrity and unity. About the changes that has occurred in the Christian lives over the time, with the Christians proving adamantly resistance to these changes. 7 6Peter Howard (2013) Medieval Christianity In Practice, The European Legacy: Toward New Paradigms, 18:6, 777-779, Doi: 10.1080/10848770.2013.814893: Http://Dx.Doi.Org/10.1080/10848770.2013.814893 7Miri Rubin ed., Medieval Christianity in Practice (Princeton: Princeton University Press, 2009). Some may find Peter Howard’s review of this volume a useful stimulus. It’s attached to Moodle. In normal Christian lives. The antique Christian teachings were religiously upheld with great resoluteness. New ideas have thence occurred as human beings are being exposed to more practical aspects of the tradition brought about by travelling and changes of places and regions over time. 8 The social theatre and drama brought about more exposure of Biblical theories such as blessing of the Easter candles among other practices that were made relevant and practical with renaissance. Practices such as weddings also hade different ways of practice as it was performed on the streets. 8 Renaissance in Christianity brought about several traits of human beings with some pointing out to the rigorous process of the religion and opted to shift their allegiance from the church to their own ways of life. This perhaps formed the basis of the existence of immoral members the society who do not hold on to the Christian values and virtues as described by Jesus. This points out to the existence of kings who deem themselves as capable of pardoning sinners and imposing punishment as a way of forgiveness. 9 At the end of lecture eight is an insight into the methods of renaissance and Christianity in which Hugo is described to have played a role through the programs for the media. 9 Urbanization and prosperous of cities As part of introduction, a picture of Florence City is given as a harmonious city that embraces rule of law, justice and as a society that values integrity in leadership among other virtue that characterize a morally upright society. In this definition, the city of Florence is described with reasons for its uniqueness and its opulent state among its equals. To begin with, Florence city has illustrated the best justice system in which the society punishes sinners regardless of their status in the society. This society recognizes its citizens and their roles as well as contributions t the society. This was introduced in the first chapter in which a lecture on the specific categories of the guilds was given out. 8 8Edward Muir, 'Representations of Power', chapter 11, in John M. Najemy, Italy in the Age of the Renaissance: 1300 1550 (Oxford: Oxford University Press, 2004). 9Leonardo Bruni (C.1403-4)Laudatio Florentinae Urbis Or Panegyric To The City Of Florence (C.1403-4) Therefore as illustrated in week 4 of the lectures, the city is built on virtues that constituted war only against their enemies and as main reasons for their defense. The Florentines as described, were powerful, and to an extent genius in their architectural designs and beauty of their city. 10 Its glory on wars was driven from its best policies put in place to counter any attacks. In their implementation, their policies and strategies yielded great success witnessed in all the fields that make up the society. Its strength is described to cut across all the various aspects of the society in which it stood as outstanding. This is defined by wealth, grandeur, dominion, inheritance form the parents among other glorious stakes. 10 The city has also raised great men celebrated today in the filed of leadership and wars. It is within this context that define the strengths of Florence City that the author pints out to an expounded explanation of the existence of tyrant as the main source of failure of a city. 11 Earlier in week three lecture on the type and forms of government in which tyrant was described as the worst form of government. For a success of a city, tyrant is the described as the main enemy. In chapter three, a description is given that tyrant leadership is the basis for failure of cities, disunity and several ill-motivated wars that serves to ruin the city and its people. This is summed up by a Biblical quote of the book of Job that the sins of Tyrant leadership are cursed and therefore cannot yield any successful fruits. Without it, Florence has witnessed peaceful means of negotiation and has embraced unity throughout its course as this has further broadened its widths and scope. 10 The city has also flourished due to its united front against aggressors and oppressors such as tyrants who intend to inflict wars on its people for their own benefits. Military wars carried out by Florence are defined to their encounter and History with the Italy and Rome. Above all, any city that thrives to excel must have a constitution favored by the eyes and the minds of men. 11 10University Of Toronto Press (2011). The Civilization Of The Italian Renaissance Isbn 978-1-4426-04267- Copyright © University Of Toronto Press Incorporated 2011. Www.Utppublishing.Com. 11Kenneth R. Bartlett ed., The civilization of the Italian Renaissance: a sourcebook  (North York, Ont. ; Tonawanda, N.Y. : University of Toronto Press, 2nd ed. 2011), pp. 183-198, digitized and available through the Matheson Reading List for the unit. To enhance unity, the administrative structure of the city, as described in chapter one, considers a society with smaller representation as each of the regions must have a representation. 12 This ensures inclusivity for all the citizens as no member feel neglected in the administration. Those in leadership are also respected as their residence is at the center of the city, an act that points out to a united society. This city is also described to thrive prosperously due to its warm welcoming of foreigners into the city. This is defined by the eloquence in their vernacular use as well as leadership that recognizes the same. This eloquence and the unique trait of the Florentines form the basis of our next argument of the role of education in this city. 12 Role of education and learning The true growth and prominence of a society is defined by its skilled manpower and focused minds. This is introduced in the first chapter of the lecture in which Florence City is governed by set rules and principles. In an interview with Timothy, it emerges that great men define the success of a society and stand to gain from the honor of the society through statues among other exaltations. 12 The most important definitions are education and this is explicitly discussed in lecture 9. In this lecture, liberal studies have proved to be crucial even as the society consider medicine and philosophy among the most valued studies that defines a society. 13 Poetry and music are included as medicine for the inner soul but not among the key units. Theology also plays a role as witnessed in the lecture three teachings that incorporates the Christian teachings with the modern teachings that defines societies. 13 History is valued as it enables a society relates its part with the present and give a focus for the future. It is also important as it gives a chance to view the renaissance as antique lives and the medieval Christianity is studied easily. The role and value of women is also regarded in this lecture. Women are perceived to have advanced their education amidst opposition from the unlearned women and other men who perceive them as outcasts. 13 12Verdon, T. and J. Henderson (eds), Christianity and the Renaissance: Image and Religious Imagination in the Quattrocento (Syracuse, 1990). 13Major Problems In The History Of The Italian Renaissance, Ed. B.G. Kohl And A.A. Smith (Lexington, Ma: Heath, 1995), Martines, Lauro, “Experience and Religious Feeling,” Power and imagination: city-states in Renaissance Italy (Johns Hopkins University Press, 1988. References Bartolo Of Sassoferrato (1330) Treatise On City Government© Trans. Steve Lane [Slane@Tezcat.Com] Pensiero Politico 9 (1976) Clarendon Press · Oxford (1995). Published In The United States By Oxford Universit)' Press Language And Images Of Renaissance Italy Edited By Alison Brown Dg533.L27 1995 945'.05 Dc20 95-3571 Isbn ~19-820318-7 1 3 5 7 9 10 8 6 4 2 Edward Muir, 'Representations of Power', chapter 11, in John M. Najemy, Italy in the Age of the Renaissance: 1300-1550 (Oxford: Oxford University Press, 2004). John M. Najemy, 'The Republics Two Bodies: Body Metaphors in Italian Renaissance Political Thought,' in Alison Brown (ed.) Languages and Images of Renaissance Italy (Oxford: Clarendon Press, 1995), pp. 237-262. Click here. Kenneth R. Bartlett ed., The civilization of the Italian Renaissance: a sourcebook  (North York, Ont. ; Tonawanda, N.Y. : University of Toronto Press, 2nd ed. 2011), pp. 183-198, digitized and available through the Matheson Reading List for the unit. Leonardo Bruni (C.1403-4)Laudatio Florentinae Urbis Or Panegyric To The City Of Florence (C.1403-4) Major Problems In The History Of The Italian Renaissance, Ed. B.G. Kohl And A.A. Smith (Lexington, Ma: Heath, 1995), Martines, Lauro, “Experience and Religious Feeling,” Power and imagination: city-states in Renaissance Italy (Johns Hopkins University Press, 1988.), Miri Rubin ed., Medieval Christianity in Practice (Princeton: Princeton University Press, 2009). Some may find Peter Howard’s review of this volume a useful stimulus. It’s attached to Moodle. Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. V: The Early Medieval World, pp. 423-430. Scanned by Jerome S. Arkenberg, Cal. State Fullerton Peter Howard (2013) Medieval Christianity In Practice, The European Legacy: Toward New Paradigms, 18:6, 777-779, Doi: 10.1080/10848770.2013.814893: Http://Dx.Doi.Org/10.1080/10848770.2013.814893 Peter Howard, Creating Magnificence In Renaissance Florence (Toronto, 2012, Forthcoming), Canon Regular.On The Magnificence Of Cosimo De’ Medici Of Florence Against [His] Detractors. Translation Based On "The Ordinances of Justice Of Florence, July 1295," From G. Salvemini, Magnati E Popolani A Firenze, 1280-1295 (Florence, 1899), Appendix, Pp. 385-386, 389-390,394-395. Translated By Benjamin G. Kohl University Of Toronto Press (2011). The Civilization Of The Italian Renaissance Isbn 978-1-4426-04267-1. Copyright © University Of Toronto Press Incorporated 2011. Www.Utppublishing.Com. Verdon, T. and J. Henderson (eds), Christianity and the Renaissance: Image and Religious Imagination in the Quattrocento (Syracuse, 1990). William J. Connell and Giles Constable, “Sacrilege and Redemption in Renaissance Florence: The Case of Antonio Rinaldeschi,” Journal of the Warburg and Courtauld Institutes , 61 (1998), pp. 53-92. Click here. Read More

Another approach to this selection is a view on the worst path of torment characterized by covetousness, the exaltation of humans as more divine than heavenly beings, ill possessions of worldly riches among others. Part of the considerations as moral is the person’s contribution to the less fortunate members of the society from their neighbors extending across the society. Magnificent is among the virtues that therefore made men such as Cosimo outstanding among men of their generation as the majority of men as often driven by their dire needs into avarice and cupidity. The virtues of generosity, temperance which implies restrain from anger, and frugality that defines restraint in possessions are also key in the definition of a morally upright society as was possessed by the likes of Cosimo.

Society is bound to have men who jeopardize the obligation of society. In the first lecture, the city of Florence is described to have set up rules and regulations to define the forms and the magnitude of punishment one gets for having acted contrary to the expectations of the society. The punishable acts are among others malicious acts against the commoner which could be in form of their death, or just wounding them. This is punishable by death through beheading. The possessions of the criminal are sold by Lord Podesta. Other punishments are also described outlining how to handle cases of criminals failing to turn up for their prosecutions. Amputations are also described on those who fail to abide by the punishments imposed on them. This is so to the criminals and magnates who inflict sufferings and pain on the other members of the society using a weapon or equipment of that sort. 4

This them is expounded on as learned from a lecture in week three in which Biblical interventions and teachings as relates to punishment are described. The observance and respect for the set principles as were taught by Jesus Himself are highly safeguarded. This is witnessed when questioned on the morals of paying taxes to Caesar. Jesus in his response said Himself, just like the rest of them, are bound to abide by the set rules governing the world. 4  

This was further painfully witnessed when Jesus Himself surrendered to the authorities and the leadership of Pilate when brought before him for judgment before his death. By this provision, it is the responsibility of a given society to have people of their own compose their laws and consequences without interference from outside laws or personnel even other authorities as well as other forces. Marsilius explains these citing Biblical quotes that the powers of the world belong to the world. 5

In contrary to the punishments inflicted upon the criminals and the magnates of Florence City, Jesus taught a different approach. Biblical punishment of sins is repentance and forgiveness of sins can only be done by God after repentance. 5 According to Jesus, the punishment exercised in Florence City is so by the earthly judicial systems but the ultimate forgiveness rests upon the creator. In another argument, Jesus points out that no human being should judge others. The implication of this is, even though one would be punished for their criminal offenses, the guilt will continue residing within the criminal. 5

Forgiveness of sins, therefore, cannot be exercised by an individual but rather by a group of people. This points out that no single human being has the pre-eminence of pardoning offenders of the law but rather a group of people should do so. Jesus further added, as explained in the week three lecture, that the moral responsibility of creating laws and rules is an obligation of a group of people. This group is therefore charged with the responsibility of assessing the merits of the accused as well in the dispensation of justice. This is in conjunction with the Christian teachings and as witnessed in Florence City. 5 

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