Papers and Books by Pierre Savy
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This book brings together a number of contributions that throw a new light on the history of Jewi... more This book brings together a number of contributions that throw a new light on the history of Jewish communities in late-medieval and early modern Italy (15 th-18 th centuries). The different, monographic approaches form a homogeneous interpretation of this history, a collective and original reflection on the question of Jewish minority in a broader (Christian) society. Both the Christian and the Jewish sides are taken into consideration, and an important number of chapters consider concrete situations, Jewish texts and authors very rarely studied in the research on Jewish-Christian relation.
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II est peu probable que la lettre que Meïr Ben Siméon de Narbonne se proposait d'adresser au roi ... more II est peu probable que la lettre que Meïr Ben Siméon de Narbonne se proposait d'adresser au roi Louis IX – qui deviendra saint Louis en 1297 – lui soit parvenue ou ait même été envoyée. Une seule copie en a été conservée, avec d'autres textes de ce célèbre talmudiste, dans un manuscrit provençal du XIV e siècle, connu sous le nom de Milhemet mitsvah. Cette pseudo-missive présente un intérêt particulier dans le corpus des « suppliques » et autres « implorations » pour l'amélioration du sort des Juifs du royaume de France sous le règne de ce roi antijuif s'il en fût, en ce qu'elle fait intervenir – probablement pour la première fois dans cette littérature – des arguments économiques, fondés sur les Écritures. En interdisant aux Juifs le prêt à intérêt et en les privant d'une activité professionnelle qui leur permet de vivre décemment, écrit Meïr, le roi met en danger l'économie de son propre pays qui, sans l'usage du prêt, risque la faillite. Pièce maîtresse de l'histoire des Juifs de France au XIII e siècle, cette lettre vient enrichir décidément ce que l'on sait des rapports entre ce « saint » roi et ses sujets juifs, dont on connaît le soin qu'il prit à les ostraciser en même temps qu'à brûler leurs livres par « pleines charretées » sur la place de Paris.
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La réflexion porte sur l’idée de nation italienne chez les Juifs de la
péninsule aux xve-xvie siè... more La réflexion porte sur l’idée de nation italienne chez les Juifs de la
péninsule aux xve-xvie siècles. Par-delà la diversité des coutumes et des
origines, le sentiment d’appartenance commune permet de parler de « Juifs
italiens », écrivant volontiers en italien et ayant abondamment recours à
des formes culturelles partagées. En outre, on observe une structuration
institutionnelle à l’échelle de l’Italie, via des conciles organisés de façon
irrégulière depuis la fin du xive siècle. Il semble ainsi possible de parler
d’une naissance de la nation juive italienne, mais dans l’interaction avec
la société majoritaire. Cette nation ébauchée ne survit pas entièrement
aux bouleversements de l’histoire juive italienne du xvie siècle.
This paper focuses on the idea of an Italian nation among the Jews of
the peninsula in the 15th-16th centuries. Beyond the diversity of customs
and origins, their sense of community makes it acceptable to talk about
“Italian Jews”, who were happy to write in Italian and to resort to shared
cultural forms. In addition, an institutional structure appears across Italy,
via “synods” organized irregularly since the late 14th century. An Italian
Jewish nation does appear, but in interaction with the societal majority.
This nation had only begun to define itself, and did not entirely survive the
upheaval of the 16th century Italian Jewish history.
Revue de l’histoire
des religions,
234 –
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C’est un traité d’une grande violence que publie Martin Luther en 1543, intitulé de façon injurie... more C’est un traité d’une grande violence que publie Martin Luther en 1543, intitulé de façon injurieuse : Des Juifs et de leurs mensonges. Écrit pour les chrétiens, ce livre entend réfuter les « privilèges » que revendiqueraient les Juifs et démontrer le caractère messianique de Jésus à la lumière de la Bible juive ; il dénonce ensuite ce qu’il considère comme des « calomnies » juives, et expose des superstitions antijudaïques ; il adresse enfin aux puissants du temps des recommandations sur l’action à mener concernant ce peuple.
Les écrits antijudaïques de Luther ont fait l’objet de nombreuses récupérations antisémites, en particulier au XXe siècle. Il faut pourtant s’efforcer de les lire sans en faire un procès absurde, qui se conclurait par un jugement de culpabilité de Luther pour des crimes commis cinq siècles après lui ; mais, disons-le d’emblée, cette lecture est accablante pour le réformateur.
This critical edition presents the French translation of Martin Luther’s offensively titled Of Jews and Their Lies (1543) – a damning read that aims to denounce alleged Jewish “privileges” and “slander”, demonstrate the messianic nature of Jesus and advise the powers that be on how to deal with the Jewish people.
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In the medieval and Early Modern Christian West, conceptions of a stain were used to characterize... more In the medieval and Early Modern Christian West, conceptions of a stain were used to characterize the putative belonging of an individual to the Jewish people or the Jewish religion. Polemical texts from this period counted as Jews people who did not consider themselves Jews and who were not considered Jews under Jewish lawThis was the case during the campaign against antipope Anacletus in 1130 : some opponents made use of his Jewish origins to disqualify him in favour of Pope Innocent II. Other texts circulating at the time denied admission into prestigious institutions to specific individuals because of their Jewish origin, irrespective of their actual faith and practice, as exemplified in the infamous requirement of “purity of blood” (limpieza de sangre) in 15th-century and Early Modern Spain. Thus a strong notion of heredity played a role in the transmission of a status that was both social and religious. Never forgotten, conceived as indissoluble and necessarily transmitted, but occasionally ignored, rediscovered, and remobilized, this “stain” reveals a distinctive conception of heredity as a bridge (and in tension) between what a person is visibly and what prevails in him, despite himself and even against himself.
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Inheritance, Identity, Corruption: Thoughts About Three Cases of Hypodescent
In three different c... more Inheritance, Identity, Corruption: Thoughts About Three Cases of Hypodescent
In three different contexts, a structurally identical form of descent came into use: Europe of the Middle Ages with the principle that "the worst wins"; modern Spain with limpieza de sangre; and the 20th century United States with the "one-drop rule". Hypodescent, which occurs more frequently than hyperdescent, assigns the children of a mixed marriage to the subordinate group. This system contrasts with unilineal descent and rejects complex senses of identity such as mulatto or mestizo. Its classification differs from that of 20th century racist theories. Even though cases of hypodescent differ from each other as to their finality and sense of identity, they all reflect the same need to classify and the same anxiety about the breeding of "evil". Despite the slight continuity between them, they all belong to the history of strongly growing countries or regions that had to cope with change and otherness.
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Grâce à l’exploitation d’une documentation très riche et largement inédite, ce livre propose une ... more Grâce à l’exploitation d’une documentation très riche et largement inédite, ce livre propose une étude approfondie de l’histoire de la famille Dal Verme et entend ainsi contribuer à une réflexion relevant de l’histoire socio-politique des élites et des processus de constructions des États dans l’Italie de la Renaissance : au long des XIVe et XVe siècles, ce lignage d’origine véronaise accomplit une ascension remarquable qui lui permet d’atteindre aux plus hautes franges de la société aristocratique de l’Italie septentrionale. La spécialisation des Dal Verme dans le métier des armes (ce sont des condottières, au service de Venise et de Milan) entraîne un processus de « territorialisation » qui fait d’eux des seigneurs féodaux jouant un rôle important dans l’ensemble territorial du duché de Milan. Les Dal Verme parviennent ainsi à demeurer des feudataires indépendants et même à construire un État propre au sein de l’espace politique dominé par les Visconti puis par les Sforza. Mais ils demeurent des « créatures du duc » dont, en dernière analyse, l’identité sociale paraît définie par leur situation politico-institutionnelle.
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Quel rôle la construction de l’altérité (juive) joue-t-elle dans celle de l’identité (chrétienne)... more Quel rôle la construction de l’altérité (juive) joue-t-elle dans celle de l’identité (chrétienne) ? La synonymie, longtemps attestée, de « chrétiens » et « hommes » se heurte au « casse-tête » juif – les Juifs vivent en effet au coeur d’une société pensée comme tout entière chrétienne. En les déshumanisant, la croyance selon laquelle ils ont une queue, présente depuis la fin du Moyen Âge, résout, à peu de frais, ce problème. Elle opère une dégradation qui, en situant le Juif entre la bête et le diable, entre en écho avec des thèmes très riches. Enfin, cette croyance, qui obéit à la nécessité, sentie avec force, de distinguer clairement entre chrétiens et Juifs, peut être interprétée comme une métaphore populaire d’un thème théologique chrétien : Israël étant devenu, par le refus de reconnaître la « Nouvelle Alliance », le « peuple-queue », il serait naturel que les fils d’Israël aient une queue.
Abstract
What role did Jewish otherness play in the formation of late-medieval Christian identity? The long attested synonymy of “Christians” with “men” was constantly threatened by the presence of Jews in the heart of a society thought to be entirely Christian. By dehumanizing Jews as a debased “Other”, the belief (first documented in the late Middle Ages) that Jews have tails resolved this problem easily. It placed the Jew in a category somewhere between beast and Devil, and thus echoed richer themes. Moreover, this belief, which gave expression to the strongly perceived necessity to distinguish between Christians and Jews, may be interpreted as a popular metaphor for a Christian theological theme: after refusing to recognize the “New Covenant”, Israel became the lowliest of nations in God’s eyes, the “tail”, as it were, of the earth’s peoples, and so it would be only natural for the sons of Israel to possess actual physical tails.
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Du Trentin à la Bretagne, du Latium à la principauté de Liège, Noblesse et États princiers envisa... more Du Trentin à la Bretagne, du Latium à la principauté de Liège, Noblesse et États princiers envisage, au fil d’une quinzaine de monographies fort diverses ne serait-ce que par le cadre qu’elles prennent en considération, une question encore trop peu présente dans l’historiographie : celle des relations de l’aristocratie territoriale avec l’État princier, forme politique florissante au XVe siècle en France et en Italie. Certes, la noblesse fut parfois un obstacle au développement de la centralisation et de l’absolutisme monarchique (sous ses différentes formes), mais elle fut aussi, à travers des relations mouvementées, un des principaux acteurs du processus de construction des États princiers. Présenter une facette souvent négligée, voire ignorée, de l’histoire de la noblesse européenne, et contribuer de la sorte à enrichir et à complexifier la conception que l’on se fait couramment de son rôle historique ; penser ensemble les deux termes du problème, noblesse et État, quand la forme étatique considérée est, non plus l’État royal ou la città italienne, mais bien l’État princier : voilà les défis qu’entend relever le volume.
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Le colloque « Signes et scènes » est la deuxième rencontre thématique du programme. Il est consac... more Le colloque « Signes et scènes » est la deuxième rencontre thématique du programme. Il est consacré à une approche phénoménologique de la conversion lorsqu’elle entre dans l’espace public, à travers les acteurs, les procédures, les représentations qui en sont données. Il est organisé en trois thèmes : des études centrées sur le moment de la conversion, souvent analysé comme une stratégie, sur la vérification de la conversion, moment de mise en question de l’authenticité de la conversion par les autorités (interrogation doctrinale, interrogation sur l’observance), et sur la représentation de la conversion, celle des hommes et celle des espaces.
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Ages have a history. Lifecycle events and the passage of youth, in particular, are historic. The ... more Ages have a history. Lifecycle events and the passage of youth, in particular, are historic. The youth of Sforza Secondo (1435- c. 1492), the illegitimate son of the Duke of Milan, Francesco Sforza, has the typical characteristics that one finds in the biographies of young aristocrats at the end of the Middle Ages. Until the age of approximately 35, this man led a free and easy life and had a tenacious relationship with his family: he rebelled twice and never ceased to complain about his position. Nevertheless, as son and brother of dukes, he benefited from relative clemency; in other words, his social identity made possible such a behaviour, that aimed at ameliorating his position in the political and familial system of the Milanese State. After 1467, Sforza Secondo’s youth waned: he resigned himself to his situation.
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Papers and Books by Pierre Savy
péninsule aux xve-xvie siècles. Par-delà la diversité des coutumes et des
origines, le sentiment d’appartenance commune permet de parler de « Juifs
italiens », écrivant volontiers en italien et ayant abondamment recours à
des formes culturelles partagées. En outre, on observe une structuration
institutionnelle à l’échelle de l’Italie, via des conciles organisés de façon
irrégulière depuis la fin du xive siècle. Il semble ainsi possible de parler
d’une naissance de la nation juive italienne, mais dans l’interaction avec
la société majoritaire. Cette nation ébauchée ne survit pas entièrement
aux bouleversements de l’histoire juive italienne du xvie siècle.
This paper focuses on the idea of an Italian nation among the Jews of
the peninsula in the 15th-16th centuries. Beyond the diversity of customs
and origins, their sense of community makes it acceptable to talk about
“Italian Jews”, who were happy to write in Italian and to resort to shared
cultural forms. In addition, an institutional structure appears across Italy,
via “synods” organized irregularly since the late 14th century. An Italian
Jewish nation does appear, but in interaction with the societal majority.
This nation had only begun to define itself, and did not entirely survive the
upheaval of the 16th century Italian Jewish history.
Revue de l’histoire
des religions,
234 –
Les écrits antijudaïques de Luther ont fait l’objet de nombreuses récupérations antisémites, en particulier au XXe siècle. Il faut pourtant s’efforcer de les lire sans en faire un procès absurde, qui se conclurait par un jugement de culpabilité de Luther pour des crimes commis cinq siècles après lui ; mais, disons-le d’emblée, cette lecture est accablante pour le réformateur.
This critical edition presents the French translation of Martin Luther’s offensively titled Of Jews and Their Lies (1543) – a damning read that aims to denounce alleged Jewish “privileges” and “slander”, demonstrate the messianic nature of Jesus and advise the powers that be on how to deal with the Jewish people.
In three different contexts, a structurally identical form of descent came into use: Europe of the Middle Ages with the principle that "the worst wins"; modern Spain with limpieza de sangre; and the 20th century United States with the "one-drop rule". Hypodescent, which occurs more frequently than hyperdescent, assigns the children of a mixed marriage to the subordinate group. This system contrasts with unilineal descent and rejects complex senses of identity such as mulatto or mestizo. Its classification differs from that of 20th century racist theories. Even though cases of hypodescent differ from each other as to their finality and sense of identity, they all reflect the same need to classify and the same anxiety about the breeding of "evil". Despite the slight continuity between them, they all belong to the history of strongly growing countries or regions that had to cope with change and otherness.
Abstract
What role did Jewish otherness play in the formation of late-medieval Christian identity? The long attested synonymy of “Christians” with “men” was constantly threatened by the presence of Jews in the heart of a society thought to be entirely Christian. By dehumanizing Jews as a debased “Other”, the belief (first documented in the late Middle Ages) that Jews have tails resolved this problem easily. It placed the Jew in a category somewhere between beast and Devil, and thus echoed richer themes. Moreover, this belief, which gave expression to the strongly perceived necessity to distinguish between Christians and Jews, may be interpreted as a popular metaphor for a Christian theological theme: after refusing to recognize the “New Covenant”, Israel became the lowliest of nations in God’s eyes, the “tail”, as it were, of the earth’s peoples, and so it would be only natural for the sons of Israel to possess actual physical tails.
péninsule aux xve-xvie siècles. Par-delà la diversité des coutumes et des
origines, le sentiment d’appartenance commune permet de parler de « Juifs
italiens », écrivant volontiers en italien et ayant abondamment recours à
des formes culturelles partagées. En outre, on observe une structuration
institutionnelle à l’échelle de l’Italie, via des conciles organisés de façon
irrégulière depuis la fin du xive siècle. Il semble ainsi possible de parler
d’une naissance de la nation juive italienne, mais dans l’interaction avec
la société majoritaire. Cette nation ébauchée ne survit pas entièrement
aux bouleversements de l’histoire juive italienne du xvie siècle.
This paper focuses on the idea of an Italian nation among the Jews of
the peninsula in the 15th-16th centuries. Beyond the diversity of customs
and origins, their sense of community makes it acceptable to talk about
“Italian Jews”, who were happy to write in Italian and to resort to shared
cultural forms. In addition, an institutional structure appears across Italy,
via “synods” organized irregularly since the late 14th century. An Italian
Jewish nation does appear, but in interaction with the societal majority.
This nation had only begun to define itself, and did not entirely survive the
upheaval of the 16th century Italian Jewish history.
Revue de l’histoire
des religions,
234 –
Les écrits antijudaïques de Luther ont fait l’objet de nombreuses récupérations antisémites, en particulier au XXe siècle. Il faut pourtant s’efforcer de les lire sans en faire un procès absurde, qui se conclurait par un jugement de culpabilité de Luther pour des crimes commis cinq siècles après lui ; mais, disons-le d’emblée, cette lecture est accablante pour le réformateur.
This critical edition presents the French translation of Martin Luther’s offensively titled Of Jews and Their Lies (1543) – a damning read that aims to denounce alleged Jewish “privileges” and “slander”, demonstrate the messianic nature of Jesus and advise the powers that be on how to deal with the Jewish people.
In three different contexts, a structurally identical form of descent came into use: Europe of the Middle Ages with the principle that "the worst wins"; modern Spain with limpieza de sangre; and the 20th century United States with the "one-drop rule". Hypodescent, which occurs more frequently than hyperdescent, assigns the children of a mixed marriage to the subordinate group. This system contrasts with unilineal descent and rejects complex senses of identity such as mulatto or mestizo. Its classification differs from that of 20th century racist theories. Even though cases of hypodescent differ from each other as to their finality and sense of identity, they all reflect the same need to classify and the same anxiety about the breeding of "evil". Despite the slight continuity between them, they all belong to the history of strongly growing countries or regions that had to cope with change and otherness.
Abstract
What role did Jewish otherness play in the formation of late-medieval Christian identity? The long attested synonymy of “Christians” with “men” was constantly threatened by the presence of Jews in the heart of a society thought to be entirely Christian. By dehumanizing Jews as a debased “Other”, the belief (first documented in the late Middle Ages) that Jews have tails resolved this problem easily. It placed the Jew in a category somewhere between beast and Devil, and thus echoed richer themes. Moreover, this belief, which gave expression to the strongly perceived necessity to distinguish between Christians and Jews, may be interpreted as a popular metaphor for a Christian theological theme: after refusing to recognize the “New Covenant”, Israel became the lowliest of nations in God’s eyes, the “tail”, as it were, of the earth’s peoples, and so it would be only natural for the sons of Israel to possess actual physical tails.
January 24th-26th/ 24-26 janvier 2018
Université Paris-Est Créteil, Faculté de Lettres, langues et sciences humaines, 61 avenue du général de Gaulle, 94000 Créteil.
The Conference, organized by the Research Project POCRAM, will be devoted to global conversion dynamics, boosted by a minority in political domination situation (conversion of the Roman Empire, princes converting their kingdom, Islam first expansion, conversion politics connected to colonial expansion), as well as to relations between political authority and religious minorities (construction of modern confessional States, regulation of religious plurality in an imperial body).
State coercion in religious matters is a hot topic, which often inspires simplistic discourses opposing tolerance and bigotry. Our approach of interplays of political powers and religion is both open minded and focused on historical situations located in a distant past, when an impressive variety of attitudes to conversion were elaborated.
All religions require from their followers recognizable signs of membership, organized in more or less complex and more or less binding systems; these systems, which have been codified across history, make religious changes visible to political authorities, and eventually sensitive to them.
We shall work on religious conversions as much as they can be perceived through such signs. This is why we shall focus on individuals or groups of people changing their adhesion to a religious association, leaving apart the study of conversion as a personal experiment of intellectual or spiritual metamorphosis. By religion, we mean any organized structure based on a specific view of the world and a system of belief. By political power, we mean any form of civic authority or organization, whatever its scale.
Interplays of political powers and religious conversions can happen in many various ways: political power can identify itself with a religious group, collaborate closely with it, as well as it can disqualify it, or confront it. Political attitudes vary according to a complex set of factors depending on the position of religion in human society, on the flow of converted people, on the political and ideological background. However, despite a large number of publications on religious conversion as such, no global study of political interferences exists. A significant number of studies devoted to local situations suggest that the time has come for such a global research project.
We believe that studying the various political attitudes to conversion, seen as a sign of religious changes, can be a privileged way to a better understanding of the situation of religion in any society. We aim to study these attitudes in different settings ranging from the end of Antiquity to the ‘critical years of the European mind’ at the end of the 17th century.
Our starting point is Western Europe and relationships between Christianity (in its many branches) and other religions (Judaism, classic Mediterranean cults, Islam, as well as extra-European religions met by Christianity), and relationships between various branches of Christianity. At some point in the project, scholars working in different cultural fields will be invited to help to see European contexts in perspective.
Our goal is to elaborate a typology of political attitudes to religious conversion, to build up conceptual tools, which could be used by historians to study religious conversion as a key element of religious change. We shall use a comparatist approach, considering specific case studies across time and contexts. The research project is historical at heart, processing situations across a long period of time and a wide geographical area, but dialog with political science, sociology and anthropology is an intrinsic part of it.
While much attention has been paid over the past two decades to the history of the Jewish family, patrimonial devolution has never been systematically studied. Because of the complexity and multiplicity of its dimensions (legal, socio-economic, cultural, religious, anthropological), inheritance can be considered a key to our understanding of the phenomena of social reproduction and of the functioning of Jewish societies. The multiplicity of Jewish origins and identities has probably had a significant impact on the practices of patrimonial devolution, which we propose to study from different angles and in different contexts over the long term.
This multiplicity of origins and affiliations has probably exercised a considerable influence over the practices of patrimonial devolution that we propose to study in different perspectives and contexts in the long term. Three major topics will be taking into consideration during this workshop: the material culture and the quantification of the patrimony, marriage and intergenerational relations and the very important question of the transmission in the context of conversions.
For more information, please send an email to: jewishinheritance2016@gmail.com
biennial conference about the ways in
which the Middle Ages have been
received, imagined, invoked, relived, used,
abused, and refashioned in the modern
and contemporary worlds.
Hosted by John Cabot University and the
École française de Rome, MAMO 2018
will take place for the first time outside of
Great Britain, in the historic center of
Rome, on 21-24 November 2018
(Wednesday-Saturday). A special, optional
day of medieval and medievalizing site
visits in and around Rome will follow on
Sunday, November 25th.
The Middle Ages in the Modern World è un
convegno, finora tenutosi a cadenza
biennale, sui modi in cui il medioevo è
stato percepito, immaginato, evocato,
rivissuto, usato, strumentalizzato e
riproposto nel mondo moderno e
contemporaneo.
Nel 2018, MAMO si terrà per la prima
volta fuori della Gran Bretagna. Ospitato
dalla John Cabot University e dall’École
française de Rome, il primo MAMO
continentale si celebrerà nel centro storico
di Roma, nei giorni 21-24 (mercoledìsabato)
novembre, 2018. La successiva
domenica 25 novembre sarà un giorno
speciale e facoltativo di visite a siti
medievali e medievalisti dentro e intorno a
Roma.
The Middle Ages in the Modern World est un
colloque biennal portant sur les manières
dont le Moyen Âge a été perçu, imaginé,
évoqué, revécu, utilisé, instrumentalisé et
réinventé dans le monde moderne et
contemporain.
En 2018, pour la première fois, MAMO se
tiendra hors de Grande-Bretagne.
Accueilli par la John Cabot University et
l’École française de Rome, le premier
MAMO continental se déroulera dans le
centre historique de Rome, du mercredi
21 au samedi 24 novembre 2018. Le
dimanche 25 sera une journée particulière,
facultative, consacrée à la visite de sites
médiévaux et médiévalistes dans et autour
de Rome.
Pisa, 25-26 Marzo 2019
The full issue is available here https://riviste.unimi.it/index.php/SSMD/index
Institutions partenaires: Centre d'histoire judiciaire (UMR 8025 - Lille), École française de Rome, KU Leuven (Department of Roman Law and Legal History).
Propositions à envoyer avant le 31 janvier 2021.
Istituzioni partner: Centre d'histoire judiciaire (UMR 8025 - Lille), École française de Rome, KU Leuven (Department of Roman Law and Legal History).
Le proposte possono essere inviate entro il 31 gennaio 2021.
Partner Institutions: Centre d'histoire judiciaire (UMR 8025 Lille), École française de Rome, KU Leuven (Department of Roman Law and Legal History).
Deadline: 31 January 2021.
Due to COVID regulations, the number of places is limited and subject to registration at: forms.gle/J5BfmkRt8KzcSSC29
The conference can be followed remotely at the address: https://seminaire.efrome.it/b/dir-ump-hgf-4s8
En raison de la richesse et de la complexité du sujet abordé, ce colloque se déclinera en deux temps. À Rome, la première rencontre envisagera le volet politique de la réflexion : la pensée politique, bien sûr, mais aussi les pratiques du pouvoir, de la communication à la guerre en passant par la diplomatie. À Naples, en 2022, une deuxième rencontre se concentrera sur les cultures artistiques, littéraires et matérielles. Commencer par la question du pouvoir fait sens car la Péninsule constitua, à la fin du Moyen Âge, un intense laboratoire politique : si certains régimes passent pour typiquement italiens, cela ne signifie pas qu’on n’ait pas examiné, admiré et essayé d’adopter des techniques de gouvernement étrangères.