[7] Burckhardt, p. 497, note. [↑]
[8] Villari, Life and Times of Machiavelli, Eng. tr. 3rd ed. vol. i, introd. p. 115. Cp. Burckhardt, pp. 35, 226. [↑]
[9] As to its history see “Janus,” The Pope and the Council, p. 131 sq. [↑]
[10] Villari, as last cited, pp. 98, 108. [↑]
[11] It is noteworthy, however, that he did not detect, or at least did not declare, the spuriousness of the text of the three witnesses (Hallam, Lit. of Europe, iii, 58, note). Here the piety of Alfonso, who knew his Bible by heart, may have restrained him. [↑]
[12] See the passages transcribed by Hallam, Lit. of Europe, i, 148. [↑]
[13] Villari, as last cited, pp. 98–101. [↑]
[14] Cp. Gebhart, Renaissance en Italie, pp. 72–73; Burckhardt, pp. 458–65; Lea, Hist. of the Inquisition, i, 5–4. “The authors of the most scandalous satires were themselves mostly monks or benficed priests.” (Burckhardt, p. 465.) [↑]
[15] Burckhardt, pp. 451–61; J. A. Symonds, Renaissance in Italy: The Age of the Despots, ed. 1897, p. 359; Villari, Life of Machiavelli, i, 153. [↑]
[16] See it well analysed by Owen, pp. 147–60. Cp. Hallam, Lit. of Europe, i, 199. M. Perrens describes Pulci as “emancipated from all belief”; but holds that he “bantered the faith without the least design of attacking religion” (La Civilisation florentine, p. 151). But cp. Villari, Life of Machiavelli, i, 159–60. [↑]