There are illustrious characters in it such as ser Mele da Roma, who donated a great building in Via Sabbioni and a set of ceremonial objects to house a synagogue in 1485, along with a considerable set of assets. This was a significant moment in the history of the Jewish community in Ferrara.

In August 1484 the devastating Ferrarese war 1482/84 was closed with a peace treaty in Bagnolo.
In 1485 Ferrara got a synagogue ...
Somehow in 1486 Pico of Miranola's 45 love poems might have been ready with a double 22 in the year, when he was 23 years old
In 1486 Pico of Mirandola prepared his publication, published in Dezember
In January 1487 Boiardo might have given the Tarocchi poem to Lucretia d'Este with 22 trumps

The Jewish quarter of Ferrara, along with that of Venice, is one of the largest and best preserved in Italy.
The Jews of Ferrara were not forced to live in the quarter until the beginning of the seventeenth century. As the capital city of d’Este dukes of 1598, the city was a center of Italian and European Judaism, with more than 2000 Jews of a population of 30000 during its golden age between the fifteenth and sixteenth centuries. Ashkenazim from Germany and Sephardim welcomed after their expulsion from Spain lived side by side under the protection of the local authorities; they were not required to wear any distinguishing sign and could freely chose where to live in the city.

Of the existence of Jews in Ferrara during the fourteenth century the only evidence is furnished by the name of a rabbi, Solomon Hasdai, who was active at Bologna also.

Under the Dukes of Este.
Under the dukes of Este in the fifteenth century the community developed rapidly. It was the aim of these rulers to strengthen the economic condition of their country by attracting settlers. The growing need of credit facilitated the settlement of Jews, who probably were at first admitted here, as to other states of Italy, as money-lenders, though they afterward became active as retailers, manufacturers, and tradesmen. The Jews were allowed autonomy; and the government appointed a special judge to adjudicate matters between Jews and Christians. Though the Jews were permitted to dwell anywhere in the city, most of them lived together in certain streets, which were collectively called "La Zuecca." The community of Ferrara was at that time large enough to be represented at the rabbinical congresses of Bologna (1416) and Forli (1418). It was the duty of Elhanan ben Menahem Portaleone and Joseph Hezekiah ben Moses, delegates at Forli, to see that the enactments of the congress were carried out, and that the money necessary to secure papal intervention was paid at the proper time. The Jews of the Romagna shared in the privileges granted by Martin V. in 1419 to secure to the Jews generally the protection of their rights. Fanatical priests, it is true, constantly sought, by threats of excommunication, to incite the populace against the Jews, to prohibit the sale to them of provisions, and to break off all relations with them; but upon the combined requests of the archduke Lionel and the Jewry, Nicholas V. assured the latter the fullest protection and forbade all further incitation to trouble on the part of the priests. The same pope was also petitioned in 1451 by Duke Borso for immunity for having extended to the Jews, who had lived there "from time immemorial," the privilege of further residence, and for having granted them permission to build synagogues. In return for the legal protection which Borso accorded the Jews, the state imposed high taxes upon them, while the princes no doubt borrowed money from them without paying interest. The Jews were further called upon on various occasions to undertake special tasks. In 1456 Borso forced them, as a penalty "for insults to religion," to lay out at their own expense a long avenue of poplars. The dukes of Este not only protected the Jews, but even offered an asylum to those who were persecuted. Thus in 1473 Duke Ercole I. declared, probably in answer to the pope's request for their expulsion, that in the interest of the duchy he could not spare them, and that he would therefore relieve them not only from all special burdens, but also from the payment of the sums formerly extorted as taxes by papal legates. On account, however, of the magnificent buildings which were beingerected, the burden of the ordinary taxes had become so heavy that Alfonso I., in confirming (1505) the privileges of the Jews of Ferrara, decreed that the communities of the province should bear a part of that burden.

The expulsion of the Jews from Spain and Portugal proved to be a matter of great importance to the community of Ferrara. Ercole I., at the instance of his wife, Eleanora of Naples, granted to twenty-one families which had landed at Genoa the privilege of settling in his territory and of leaving it at any time. They were allowed to follow any trade, to farm the taxes, and to be apothecaries; and the duke even promised to secure for them papal permission to practise medicine among Christians. Their baggage was to be admitted free of duty; but, since the revenues were farmed, and the matter was out of the jurisdiction of the state, the customary rates had to be paid on merchandise. The refugees were to share all the privileges of the other Jews, with the exception of establishing loan-offices, though afterward permits were granted even to do this. On Nov. 20, 1492, the fugitives received their passports, and on Feb. 1, 1493, the final agreement was made. Among those who signed this compact were members of well-known families, like the Naḥhmias, the Abulafias, and the Francos. The immigrants were physicians, merchants, and artisans.

Settlement of Maranos.
The kind treatment of the duke soon attracted to Ferrara other fugitives, among whom were many Maranos from Portugal, who now openly professed Judaism. The Christian population gladly received the newcomers (all of whom they called "Portuguese"), since they were wealthy and intelligent citizens through whom the flourishing city entered into new commercial relations and was taught new industries. By their share in the commerce of the Spanish colonies, from which they brought Spanish wools, silks, and crimson, as well as of India, whence pearls were imported, they greatly developed the commerce of the city. They likewise stimulated the export trade by their transactions with Maranos in Flanders, Lyons, Rome, Naples, and Venice. The population of Ferrara grew rapidly at this time. Under Ercole the city doubled in population, and there was a rapid development of industries, especially in silk and cloth. The Jewish community of Ferrara is said to have consisted of 3,000 souls. The fact that the sum paid by it—5 per cent of the total property of the Jews—as "Turks' tax" amounted to one-third more than that paid by the community of Rome, is an indication of its development and increasing resources.

It is true, however, that the Estes could not free themselves from all the prejudices of the time. They, also, regarded it as a "mark of respect" for the Jews to be distinguished from the Christian population; thus Alfonso I. "in grazia loro" decreed that the Jews and Maranos should wear the Jews' badge, an "O" with an orange-yellow stripe a handbreadth wide. A "monte di pietà" (pawn-shop)—one of the institutions established by Christian socialism in opposition to the Jews—was opened at Ferrara in 1507, without, however, ruining the Jews there as in other places. Religious disputations, also, were forced upon the Jews. Ercole I., his wife, and his brother compelled Abraham Farissol to dispute with several monks (after 1505), and to write his arguments in Italian, so that his opponents might examine and refute them. Under Julius III. the Inquisition was allowed to proceed against the Jews, and as a result the Talmud and other rabbinical writings were burned (1553).

The compact between Ercole II. and the arch-enemy of the Jews, Pope Paul IV., made the condition of the Jews worse. Taxes for the maintenance of the House of Catechumens at Rome were then rigorously exacted. Isaac Abravanel II., whom the Estes highly esteemed as a physician and philanthropist, was imprisoned on a charge of treason, but was found innocent and released.

But the princes were not so blind as not to perceive the beneficial effect of Jewish immigration upon the general welfare. In 1534 Ercole II., especially emphasizing the loyalty of the Jews, confirmed them in all their former privileges, allowed the Maranos free admission to his territories, and granted them permission to openly profess their ancestral faith. At a time when hatred of the Jews was strongest and the fiercest persecution was general, Ferrara remained a bulwark of religious liberty, an asylum for "heretics"; the expelled Jews of Naples and Bologna found a refuge there, as did also the Maranos from Ancona, the duke assuring them perfect religious freedom. When Pius II. wished to abolish the pawn-shops, Alfonso II. decidedly opposed the step, because he felt that the interest of his country demanded their retention.

The Earthquake of 1570.

Huck wrote: 30 Jun 2022, 12:03
"Salamone da Sesso who is now called Ercole", a goldsmith of very much quality, a converted Christian, with good relations to Ercole d'Este, "Florence-born Jew who served as a goldsmith at the courts of Mantua and Ferrara between the 15th and 16th centuries", " .... prominent social role he held at the courts of the Gonzaga, the Este, and the Borgia. A celebrated goldsmith, Salomone left behind a conspicuous paper trail ..." "Salomone’s expulsion from the Jewish community in 1491 as well as the social, theological, judicial and historical significance of his apostasy."

But where are you going with all of this in regard to trionfi?

Phaeded wrote: 06 Jul 2022, 14:52
But where are you going with all of this in regard to trionfi?

Corbola, a small town in the province of Rovigo, was a meeting point for great personalities: here Pico della Mirandola found his 'quiet life' and here the philosopher from Mirandola met his friends, including Poliziano. The research conducted by Sergio Poletti in the Adria archives led to the discovery of unpublished documents that attest to the presence of Pico della Mirandola in Corbola, albeit in a discontinuous way, between 1480 and 1494. Poletti's research, merged into the volume Giovanni Pico della Mirandola in Corbola in search of the 'quiet life', were a stimulus to deepen the complex links between Pico and Leonardo da Vinci. Carlo Pedretti in 2005, in the pages of the "Roman Observer", recalled that up to that date "a relationship between Pico della Mirandola and Leonardo had never before been spoken of". Eight years later, Pedretti himself, on the basis of the important results that emerged from cultural hearths of the Italian province, returns to the relationships between Pico and Leonardo and does so with a compelling essay dedicated to the theme of beauty. The small, but no less precious volume, introduced by Marina Bovolenta, Mayor of Corbola, in addition to Pedretti's essay, collects a presentation by Sergio Poletti and an appendix of Pichian iconography by Sergio Sgarbanti.