What to read after Bonfire Songs?

Fra Girolamo Savonarola had a profound effect on the political and moral life of Florence in the 1490s, and his legacy lived on during the century after his execution in 1498, not just in Florence but in Ferrara and beyond the Alps, as far as Paris, Munich, and London. This study reconstructscontexts and musical settings for the popular tradition of sacred laude that were sung during the Savonarolan carnivals in 1496, 1497, and 1498. It further examines a broad network of patronage for the courtly tradition of Latin motets that provided elaborate musical settings for Savonarola'smeditations on Psalms 30 and 50. The friar's success in Florence can be partially attributed to his adoption of sacred laude (and the tunes of bawdy carnival songs) that had been promoted by Lorenzo de' Medici. The texts of the old carnival songs were suppressed, but the music was adapted to laudewith texts that proclaim the friar's prophecy of castigation and renewal. The citizens could thus internalize Savonarola's message by singing it. Savonarola himself wrote several lauda texts, and their musical settings are reconstructed here, as well as those for an underground tradition of laudewritten to venerate him after his execution. Part II turns to the courtly tradition and the Latin motet. Several Catholic patrons, scattered from Ferrara to France to England, were drawn to the friar's prison meditation on Psalms 30 and 50, and they commissioned elaborate musical settings of the opening words of both. A dozen motets on thefriar's psalm meditations can be traced from composes such as Willaert, Rore, Le Jeune, Lassus, and Byrd. Savonarola's highly personal texts inspired some of the most moving musical setings of the sixteenth century, in spite of the Church's unfavourable attitude toward the friar's disruptiveexample, which had set a precedent for Protestant reformers such as Martin Luther.