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In this study Céline Dauverd analyses the link between early modern imperialism and religion via the principle of 'good government'. She charts how the Spanish viceroys of southern Italy aimed to secure a new political order through their participation in religious processions, alliance-building with minority groups, and involvement in local charities. The viceroys' good government included diplomacy, compromise, and pragmatism, as well as a high degree of Christian ethics and morality, made manifest in their rapport with rituals. Spanish viceroys were not so much idealistic social reformers as they were legal pragmatists, committed to a political vision that ensured the longevity of the Spanish empire. The viceroys resolved the tension between Christian ideals and Spanish imperialism by building religious ties with the local community. Bringing a new approach to Euro-Mediterranean history, Dauverd shows how the viceroys secured a new political order, and re-evaluates Spain's contributions to the early modern European world.
Half the territory of Italy, lay within the kingdom of Naples and the papal states, for much of the land, marsh and arid plain, defied habitation or exploitation. In contrast to its passive commercial role, the kingdom developed an active naval power thanks to the revival of the and arsenal by its Aragonese rulers. Technical distinctions can be drawn between the feudal nobility of Naples and the proprietary landowners of the papal states, but all shared a common aristocratic ethos and often, as with the Orsini family of Rome, ramified throughout the south. Martin's sure-footed performance within the papal territories was matched by similar adroitness in his dealings with Naples. Sforza's departure for Milan left Alfonso uncontested arbiter of the papal states as Florence and Venice concentrated their attention on the fate of the Visconti dominions. In Naples and in Rome the way had been prepared for a long-lasting Spanish domination.
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