Tomb attributed to Judah in Yehud, Israel

Judah (Hebrew: יְהוּדָה, Standard Yhuda Tiberian Yəhûḏāh) was, according to the Book of Genesis, the fourth son of Jacob and Leah, and the founder of the Israelite Tribe of Judah. Biblical scholars, such as J. A. Emerton view the narrative of Judah as a postdiction, an eponymous metaphor providing an aetiology of the connectedness of the tribe to others in the Israelite confederation.^[1]

Judah in Genesis[link]

Judah and Tamar by Horace Vernet

Judah is the fourth son of the patriarch Jacob and his first wife, Leah: his full brothers are Reuben, Simeon and Levi (all older), and Issachar and Zebulun (younger), and he has six half brothers.

The brothers become jealous of the youngest, Joseph, who is favoured by their father Jacob and who tells them of dreams in which they bow down to him. One day the brothers went off to pasture their flocks and Joseph, loving his older brothers and wanting to be included went after them. He wasn't sure where they had gone but a man, who is thought to be an angel by commentaries, showed him the direction his brothers ventured off in. Joseph reaches his brothers and they make fun of him and taunt him. Reuben, being the eldest, took control of the situation and didn't want his brothers to kill Joseph so he suggested that they throw him into a nearby pit. The brothers take away Joseph's tunic and throw him into the empty pit without food or water. While the whole scene is unfolding they see a caravan of Ishmaelites coming towards them with camels bearing spices, on the way to Egypt. Judah steps up and says that instead of killing their brother they should sell him to the Ishmaelites and so the brothers did exactly that. Joseph was sold to the Ishmaelites for 20 silver pieces and brought down to Egypt. To hide the evidence and create a cover story the brothers dipped Joseph's coat in fresh goat's blood and showed it to Jacob, saying he had been killed by the wolves of Canaan.

Judah married the daughter of Shua, a Canaanite. Genesis chapter 38 Judah and his wife had three children, Er, Onan, and Shelah. Er married Tamar, but God killed him because he was wicked. Tamar became Onan's wife in accordance with custom, but God killed him because he spilled his semen on the ground. Tamar should have married Shelah, the remaining brother, but Judah did not give him to her. She deceived Judah into having sex with her by pretending to be a prostitute, and when Judah discovered that Tamar was pregnant he prepared to have her killed, but when he discovered that he was the father, he recanted and confessed ^[2] that he had used a prostitute. Tamar's sons by her father-in-law were the twins Pharez and Zerah, the fourth and fifth sons of Judah and the ancestors of David.(Genesis 38:1-30)

Joseph rises to a position of power in Egypt, and meets his brothers again without them recognising him. There is now a new youngest, Benjamin, who has remained in Canaan with Jacob, initially remains in Canaan, so Joseph takes Simeon hostage and insists that the brothers return with Benjamin.^[3] Judah offers himself to Jacob as surety for Benjamin's safety, and manages to persuade Jacob to let them take Benjamin to Egypt. When the brothers return, Joseph tests whether them by demanding the enslavement of Benjamin.^[4] Judah pleads for Benjamin, and Joseph reveals his identity.^[5]

Criticism[link]

Literary critics have focused on the relationship between the Judah story in chapter 38, and the Joseph story in chapters 37 and 39. Victor Hamilton notes some “intentional literary parallels” between the chapters, such as the exhortation to “identify” (38:25-26 and 37:32-33).^[6] Emerton regards the connections as evidence for including chapter 38 in the J corpus, and suggests that the J writer dovetailed the Joseph and Judah traditions.^[7] Derek Kidner points out that the insertion of chapter 38 “creates suspense for the reader ,”^[8] but Robert Alter goes further and suggests it is a result of the “brilliant splicing of sources by a literary artist.” He notes that the same verb “identify” will play “a crucial thematic role in the dénouement of the Joseph story when he confronts his brothers in Egypt, he recognizing them, they failing to recognize him."^[9] Similarly, J. P. Fokkelman notes that the "extra attention" for Judah in chapter 38, "sets him up for his major role as the brothers' spokesman in Genesis 44."^[10]

J. A. Emerton notes that it is “widely agreed” that the story of Judah and Tamar “reflects a period after the settlement of the Israelites in Canaan.”^[11] He also suggests the possibility that it contains “aetiological motifs concerned with the eponymous ancestors of the clans of Judah.”^[12] Emerton notes that Dillman and Noth considered the account of the deaths of Er and Onan to “reflect the dying out of two clans of Judah bearing their names, or at least of their failure to maintain a separate existence.” However, this view was “trenchantly criticized” by Thomas L. Thompson.^[12]

Jewish tradition[link]

The text of the Torah argues that the name of Judah, meaning to praise, refers to Leah's intent to praise Yahweh, on account of having achieved four children, and derived from odeh, meaning I will give praise. In classical rabbinical literature, the name is interpreted as a combination of Yahweh and a dalet (the letter d); in Gematria, the dalet has the numerical value 4, which these rabbinical sources argue refers to Judah being Jacob's fourth son.^[13] Since Leah was matriarch, Jewish scholars think the text's authors believed the tribe was part of the original Israelite confederation; however, it is worthy of note ^[14] that the tribe of Judah was not purely Israelite, but contained a large admixture of non-Israelites, with a number of Kenizzite groups, the Jerahmeelites, and the Kenites, merging into the tribe at various points.^[14]

Classical rabbinical sources refer to the passage "... a ruler came from Judah", from 1 Chronicles 5:2, to imply that Judah was the leader of his brothers, terming him the king.^[15][16] This passage also describes Judah as the strongest of his brothers in which rabbinical literature portray him as having had extraordinary physical strength, able to shout for over 400 parasangs, able to crush iron into dust by his mouth, and with hair that stiffened so much, when he became angry, that it pierced his clothes.^[17]

Classical rabbinical sources also allude to a war between the Canaanites and Judah's family (not mentioned in the Hebrew Bible), as a result of their destruction of Shechem in revenge for the rape of Dinah;^{[18][19][20][21][22]} Judah features heavily as a protagonist in accounts of this war. In these accounts Judah kills Jashub, king of Tappuah, in hand-to-hand combat, after first having deposed Jashub from his horse by throwing an extremely heavy stone (60 shekels in weight) at him from a large distance away (the Midrash Wayissau states 177⅓ cubits, while other sources have only 30 cubits);^[14] the accounts say that Judah was able to achieve this even though he was himself under attack, from arrows which Jashub was shooting at him with both hands.^[14] The accounts go on to state that while Judah was trying to remove Jashub's armour from his corpse, nine assistants of Jashub fell upon him in combat, but after Judah killed one, he scared away the others;^[14] nevertheless, Judah killed several members of Jashub's army (42 men according to the midrashic Book of Jasher, but 1000 men according to the Testament of Judah).^[14]

according to some classical rabbinical sources, Jacob suspected that Judah had killed Joseph,^[23] especially, according to the Midrash Tanhuma, when Judah was the one who had brought the blood stained coat to Jacob.^[14]

The children of Jacob sell their brother Joseph by Konstantin Flavitsky, 1855. Judah was the one who suggested that Joseph be sold, rather than killed.

Since rabbinical sources held Judah to have been the leader of his brothers, these sources also hold him responsible for this deception, even if it was not Judah himself who brought the coat to Jacob.^[14] Even if Judah had been trying to save Joseph, the classical rabbinical sources still regard him negatively for it; these sources argue that, as the leader of the brothers, Judah should have made more effort, and carried Joseph home to Jacob on his (Judah's) own shoulders.^[24] These sources argue that Judah's brothers, after witnessing Jacob's grief at the loss of Joseph, deposed and excommunicated Judah, as the brothers held Judah entirely responsible, since they would have brought Joseph home if Judah had asked them to do so.^[25] Divine punishment, according to such classical sources, was also inflicted on Judah in punishment; the death of Er and Onan, and of his wife, are portrayed in by such classical rabbis as being acts of divine retribution.^[26]

According to classical rabbinical literature, because Judah had proposed that he should bear any blame forever, this ultimately led to his bones being rolled around his coffin without cease, while it was being carried during the Exodus, until Moses interceded with God, by arguing that Judah's confession (in regard to cohabiting with Tamar) had led to Reuben confessing his own incest.^[14]

the Genesis Rabbah, and particularly the midrashic book of Jasher, expand on this by describing Judah's plea as much more extensive than given in the Torah, and more vehement.^[27][28]

The classical rabbinical literature argues that Judah reacted violently to the threat against Benjamin, shouting so loudly that Hushim, who was then in Canaan, was able to hear Judah ask him to travel to Egypt, to help Judah destroy it;^[14] some sources have Judah angrily picking up an extremely heavy stone (400 shekels in weight), throwing it into the air, then grinding it to dust with his feet once it had landed.^[29] These rabbinical sources argue that Judah had Naphtali enumerate the districts of Egypt, and after finding out that there were 12 (historically, there were actually 20 in Lower Egypt and 22 in Upper Egypt), he decided to destroy three himself, and have his brothers destroy one of the remaining districts each;^[14] the threat of destroying Egypt was, according to these sources, what really motivated Joseph to reveal himself to his brothers.^[14]

Dating Judah[link]

According to Classical rabbinical literature, Judah was born on the 15th of Sivan;^[14] classical sources differ on the date of death, with the Book of Jubilees advocating a death at age 119, 18 years before Levi,^[30] but the midrashic Book of Jasher advocating a death at the age of 129.^[31] The marriage of Judah and births of his children are described in a passage widely regarded as an abrupt change to the surrounding narrative.^[32] The passage is often regarded as presenting a significant chronological issue, as the surrounding context appears to constrain the events of the passage to happening within 22 years,^[33] and the context together with the passage itself requires the birth of the grandson of Judah and of his son's wife,^[34] and the birth of that son,^[35] to have happened within this time (to be consistent, this requires an average of less than 8 years gap per generation). According to textual scholars, the reason for the abrupt interruption this passage causes to the surrounding narrative, and the chronological anomaly it seems to present, is that it derives from the Jahwist source, while the immediately surrounding narrative is from the Elohist.^[14][36][37]

See also[link]

• Kingdom of Judah
• Tribe of Judah

Notes[link]

Constructs such as ibid., loc. cit. and idem are discouraged by Wikipedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title. (July 2010)

Publications[link]

• Winckler, Geschichte Israels (Berlin, 1895)
• Ed. Meyer, Die Israeliten und ihre Nachbarstämme (Halle, 1906)
• Haupt, in Studien ... Welthausen gewidmet (Giessen, 1914)

A person is a being, such as a human, that has certain capacities or attributes constituting personhood, the precise definition of which is the subject of much controversy.^{[vague language]} The common plural of "person", "people", is often used to refer to an entire nation or ethnic group (as in "a people"), so the plural "persons" is often used in contexts which require precision such as philosophical and legal writing.

Etymology[link]

In ancient Rome, the word "persona" (Latin) or "prosopon" (πρόσωπον: Greek) originally referred to the masks worn by actors on stage. The various masks represented the various "personae" in the stage play, while the masks themselves helped the actor's voice resonate and made it easier for the audience to hear.^[1]

In Roman law, the word "persona" became used to refer to a role played in court, and it became established that it was the role rather than the actor that could have rights, powers, and duties, because different individuals could assume the same roles, the rights, powers, and duties followed the role rather than the actor, and each individual could act in more than one role, each a different "person" in law.^{[tortured english][citation needed]}

The concept of a "person" was further developed during the Trinitarian and Christological debates of the first through sixth centuries. Since then, a number of important changes to the word's meaning and use have taken place, and attempts have been made to redefine the word with varying degrees of adoption and influence.

Many modern speakers of colloquial English conflate the meanings of role and actor, which can result in some confusion when they try to enter into legal discourse.^{[citation needed]}

Personhood[link]

An abstract painting of a person by Paul Klee. The concept of a person can be very challenging to define.

Personhood is the status of being a person. Defining personhood is a controversial topic in philosophy and law, and is closely tied to legal and political concepts of citizenship, equality, and liberty. According to law, only a natural person or legal personality has rights, protections, privileges, responsibilities, and legal liability. Personhood continues to be a topic of international debate. Historically, personhood was questioned during the abolition of slavery, the fight for women's rights and animal rights, debates about abortion, fetal rights and reproductive rights as well as debates about corporate personhood.^[2]

Various specific debates have focused and continue to focus on questions about the personhood of different classes of entities. Historically, the personhood of animals, women, and slaves has been a catalyst of social upheaval. Today, most living adult humans are usually considered persons, but depending on the context, theory or definition, the category of "person" may be taken to include such non-human entities as animals, corporations, sovereign states or other polities, estates in probate, artificial intelligences, or extraterrestrial life; and may exclude some human entities in prenatal development or those with extreme mental impairments or injuries. A deceased person may be considered a person or property, depending on jurisdiction.

Personal identity[link]

What does it take for individuals to persist from moment to moment — or in other words, for the same individual to exist at different moments?

Personal identity is the unique numerical identity of persons through time. That is to say, the necessary and sufficient conditions under which a person at one time and a person at another time can be said to be the same person, persisting through time. In the modern philosophy of mind, this concept of personal identity is sometimes referred to as the diachronic problem of personal identity. The synchronic problem is grounded in the question of what features or traits characterize a given person at one time.

Identity is an issue for both continental philosophy and analytic philosophy. A key question in continental philosophy is in what sense we can maintain the modern conception of identity, while realizing many of our prior assumptions about the world are incorrect.

Proposed solutions to the problem of personal identity include continuity of the physical body, continuity of an immaterial mind or soul, continuity of consciousness or memory, the bundle theory of self, and proposals that there are actually no persons or selves which persist over time at all.

See also[link]

References[link]

Further reading[link]

• Lukes, Steven; Carrithers, Michael; Collins, Steven, eds. (1987). The category of the person: Anthropology, philosophy, history. Cambridge: Cambridge University Press. ISBN 0-521-27757-4. 
• Cornelia J.de Vogel The concept of personality in Greek and Christian thought. In Studies in philosophy and the history of philosophy. Vol. 2. Edited by J. K. Ryan, Washington: Catholic University of America Press 1963. pp. 20–60
• Puccetti, Roland (1968). Persons: A Study of Possible Moral Agents in the Universe. London: Macmillan and Company. 
•  "Person". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
• Korfmacher, Carsten (May 29, 2006). "Personal Identity". The Internet Encyclopedia of Philosophy. http://www.iep.utm.edu/p/person-i.htm. Retrieved 2011-03-09. 

External links[link]

Look up person in Wiktionary, the free dictionary.

• Rights of Non-Human Persons Program (Institute for Ethics and Emerging Technologies)

Cesare Borgia
Portrait of a man traditionally said to be Cesare Borgia
Duke of Valentinois
Reign	17 August 1498 – 12 March 1507
Spouse(s)	Charlotte of Albret
Issue Louise Borgia, Duchess of Valentinois
Noble family	Borgia
Father	Pope Alexander VI
Mother	Vannozza dei Cattanei
Born	13 September 1475 Rome, Papal States
Died	12 March 1507(1507-03-12) (aged 31) Viana, Kingdom of Navarre
Burial	Church of Santa Maria, Viana, Spain

Cesare Borgia (Italian pronunciation: [ˈtʃɛzare ˈbɔrdʒa]; Spanish: César Borja, [ˈθe.sar ˈβor.xa]; 13 September 1475 or April 1476^[1] – 12 March 1507), Duke of Valentinois,^[2] was an Italian^[3][4][5] condottiero, nobleman, politician, and cardinal. He was the son of Pope Alexander VI and his long-term mistress Vannozza dei Cattanei. He was the brother of Lucrezia Borgia; Giovanni Borgia (Juan), Duke of Gandia; and Gioffre Borgia (Jofré in Catalan), Prince of Squillace.^[6] He was half-brother to Don Pedro Luis de Borja (1460–88) and Girolama de Borja, children of unknown mothers.

Early life[link]

Like nearly all aspects of Cesare Borgia's life, the date of his birth is a subject of dispute. He was born in Rome—in either 1475 or 1476— the son of Cardinal Rodrigo de Lanzol y Borgia, soon to become Pope Alexander VI, and his mistress Vannozza dei Cattanei, about whom information is sparse. The Borgia family originally came from the Kingdom of Valencia, and rose to prominence during the mid-15th century; Cesare's great-uncle Alonso Borgia (1378–1458), bishop of Valencia, was elected Pope Callixtus III in 1455.^[7] Cesare's father, Pope Alexander VI, was the first pope who openly recognized his children by a lover.

Stefano Infessura writes that Cardinal Borgia falsely claimed Cesare to be the legitimate son of another man—Domenico d'Arignano, the nominal husband of Vannozza de' Cattanei. More likely, Pope Sixtus IV granted Cesare a release from the necessity of proving his birth in a papal bull of 1 October 1480.^[8]

Career[link]

Church office[link]

Cesare was initially groomed for a career in the Church. He was made Bishop of Pamplona at the age of 15. Following school in Perugia and Pisa where Cesare studied law, along with his father's elevation to Pope, Cesare was made Cardinal at the age of 18.^[7] Alexander VI staked the hopes of the Borgia family in Cesare's brother Giovanni, who was made captain general of the military forces of the papacy. Giovanni was assassinated in 1497 in mysterious circumstances: with several contemporaries suggesting that Cesare might have been his killer,^[9] as Giovanni's disappearance could finally open him a long-awaited military career; as well as jealousy over Sancha of Aragon, wife of Cesare's younger brother Gioffre, and mistress of both Cesare and Giovanni.^[10] Cesare's role in the act, however, has never been clear.

On 17 August 1498, Cesare became the first person in history to resign the cardinalate. On the same day the French King Louis XII named Cesare Duke of Valentinois, and this title, along with his former position as Cardinal of Valencia, explains the nickname "Valentino".

Military[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2012)

Cesare's career was founded upon his father's ability to distribute patronage, along with his alliance with France (reinforced by his marriage with Charlotte d'Albret, sister of John III of Navarre), in the course of the Italian Wars. Louis XII invaded Italy in 1499: after Gian Giacomo Trivulzio had ousted its duke Ludovico Sforza, Cesare accompanied the king in his entrance into Milan.

Profile portrait of Cesare Borgia in the Palazzo Venezia in Rome ca. 1500-10

At this point Alexander decided to profit from the favourable situation and carve out for Cesare a state of his own in northern Italy. To this end, he declared that all his vicars in Romagna and Marche were deposed. Though in theory subject directly to the pope, these rulers had been practically independent or dependent on other states for generations. From the view of the citizens, these vicars were cruel and petty. When Cesare eventually took power, he was viewed by the citizens as a great improvement.

Cesare was appointed commander of the papal armies with a number of Italian mercenaries, supported by 300 cavalry and 4,000 Swiss infantry sent by the King of France. His first victim was Caterina Sforza (mother of the Medici condottiero Giovanni dalle Bande Nere), ruler of Imola and Forlì. Despite being deprived of his French troops after the conquest of those two cities, Borgia returned to Rome to celebrate a triumph and to receive the title of Papal Gonfalonier from his father. In 1500 the creation of twelve new cardinals granted Alexander enough money for Cesare to hire the condottieri, Vitellozzo Vitelli, Gian Paolo Baglioni, Giulio and Paolo Orsini, and Oliverotto da Fermo, who resumed his campaign in Romagna.

Giovanni Sforza, first husband of Cesare's sister Lucrezia, was soon ousted from Pesaro; Pandolfo Malatesta lost Rimini; Faenza surrendered, its young lord Astorre III Manfredi being later drowned in the Tiber river by Cesare's order. In May 1501 the latter was created duke of Romagna. Hired by Florence, Cesare subsequently added the lordship of Piombino to his new lands.

While his condottieri took over the siege of Piombino (which ended in 1502), Cesare commanded the French troops in the sieges of Naples and Capua, defended by Prospero and Fabrizio Colonna. On 24 June 1501 his troops stormed the latter, causing the collapse of Aragonese power in southern Italy.

In June 1502 he set out for Marche, where he was able to capture Urbino and Camerino by treason. He planned to conquer Bologna next. However, his condottieri, most notably Vitellozzo Vitelli and the Orsini brothers, feared Cesare's cruelty and set up a plot against him. Guidobaldo da Montefeltro and Giovanni Maria da Varano returned to Urbino and Camerino, and Fossombrone revolted. The fact that his subjects had enjoyed his rule thus far meant that his opponents had to work much harder than they would have liked. He eventually recalled his loyal generals to Imola, where he waited for his opponents' loose alliance to collapse. Cesare called for a reconciliation, but imprisoned his condottieri in Senigallia, a feat described as a "wonderful deceiving" by Paolo Giovio,^[11] and had them executed.

Later years[link]

Although he was an immensely capable general and statesman, Cesare would have trouble maintaining his domain without continued Papal patronage. Niccolò Machiavelli cites Cesare's dependence on the good will of the Papacy, under the control of his father, to be the principal weakness of his rule. Machiavelli argued that, had Cesare been able to win the favor of the new Pope, he would have been a very successful ruler. The news of his father's death (1503) arrived when Cesare was planning the conquest of Tuscany. While he was convalescing in Castel Sant'Angelo, his troops controlled the conclave. The new pope, Pius III, had Cesare arrested. Cesare then broke out of the Castel Sant'Angelo and escaped, but the accession of the Borgias' deadly enemy Julius II – the former Cardinal Giuliano della Rovere – caused his final ruin.

While moving to Romagna to quell a revolt, he was seized and imprisoned by Gian Paolo Baglioni near Perugia. All his lands were acquired by the Papal States. Exiled to Spain in 1504, he was imprisoned in the Castle of La Mota, Medina del Campo, from which he escaped and joined King John III of Navarre. He was killed in 1507 while fighting for the Navarrese king in the city of Viana, Spain.

Remains[link]

Borgia was originally buried in a marble tomb beneath the altar of the Church of Santa Maria in Viana with an inscription "Here lies in little earth one who was feared by all, who held peace and war in his hand." In 1537, the Bishop of Calahorra ordered the tomb destroyed and the remains transferred to an unconsecrated site outside the church. In 2007, Fernando Sebastian Aguilar, the Archbishop of Pamplona, allowed the remains to be moved back inside the church on the day before the 500th commemoration of Borgia's death.

Evaluation[link]

"A glass of wine with Caesar Borgia" by John Collier (1893)

Niccolò Machiavelli met the Duke on a diplomatic mission in his function as Secretary of the Florentine Chancellery. Machiavelli was at Borgia's court from 7 October 1502 through 18 January 1503. During this time he wrote regular dispatches to his superiors in Florence, many of which have survived and are published in Machiavelli's Collected Works. In The Prince, Machiavelli uses Borgia as an example to elucidate the dangers of acquiring a principality by virtue of another. Although Cesare Borgia's father gave him the power to set up, Cesare ruled the Romagna with skill and tact for the most part. However, when his father died, and a rival to the Borgia family entered the Papal seat, Cesare was overthrown in a matter of months.

Machiavelli attributes two episodes to Cesare Borgia that were at least partially executed by his father: the method by which the Romagna was pacified, which Machiavelli describes in chapter VII of The Prince, and the assassination of his captains on New Year's Eve of 1503 in Senigallia.^[12]

Machiavelli's use of Borgia is subject to controversy. Some scholars see in Machiavelli's Borgia the precursor of state crimes in the 20th Century.^[13] Others, including Macaulay and Lord Acton, have historicized Machiavelli's Borgia, explaining the admiration for such violence as an effect of the general criminality and corruption of the time.^[14] This seemingly makes it obvious that Machiavelli admired Cesare Borgia's father but not Cesare himself.

Cesare Borgia briefly employed Leonardo da Vinci as military architect and engineer between 1502 and 1503. Cesare and Leonardo became intimate instantaneously — Cesare provided Leonardo with an unlimited pass to inspect and direct all ongoing and planned construction in his domain. Before meeting Cesare, Leonardo had worked at the Milanese court of Ludovico Sforza for many years, until Charles VIII of France drove Sforza out of Italy. After Cesare, Leonardo was unsuccessful in finding another patron in Italy. François I of France was able to convince Leonardo to enter his service, and the last three years of da Vinci's life were spent working in France.

Cesare Borgia had wanted to take over Mantua while Isabella d'Este was ruling.

Personal life[link]

On 10 May 1499, Cesare married Charlotte of Albret (1480 – 11 March 1514). She was a sister of John III of Navarre. They were parents to a daughter, Louise Borgia, Duchess of Valentinois, (1500–1553) who first married Louis II de La Tremouille, Governor of Burgundy, and secondly Philippe de Bourbon (1499–1557), Seigneur de Busset.

Cesare was also father to at least 11 illegitimate children, among them Girolamo Borgia, who married Isabella Contessa di Carpi, and Lucrezia Borgia, who, after Cesare's death, was moved to Ferrara to the court of her aunt, Lucrezia Borgia.

Popular culture[link]

Movies[link]

• Lucrezia Borgia (1926)
• Lucrèce Borgia (1935)
• The Black Duke (1961)
• Bride of Vengeance (1948)
• Prince of Foxes (1949)
• Poisons, or the World History of Poisoning (2001)
• The Borgias (2006)

Television[link]

• The 1981 BBC series The Borgias, starring Oliver Cotton as Cesare Borgia.
• The 2011 Showtime series The Borgias, starring François Arnaud as Cesare Borgia.
• The 2011 Canal+ series Borgia, starring Mark Ryder as Cesare Borgia.
• The 2009 CBBC series Horrible Histories, with Mathew Baynton playing Cesare Borgia in one of the sketches.

Literature[link]

• Caesar Borgia (acted 1680) by Nathaniel Lee.
• The Family by Mario Puzo
• The Count of Monte Cristo by Alexandre Dumas, père mentions many conspiracy theories based on Borgia.
• The Prince by Niccolò Machiavelli
• Madonna of the Seven Hills by Jean Plaidy (Victoria Holt)
• Light on Lucrezia by Jean Plaidy (Victoria Holt)
• Cantarella, a manga by You Higuri
• Mirror Mirror by Gregory Maguire
• Prince of Foxes by Samuel Shellabarger
• The Banner of the Bull by Rafael Sabatini (fiction)
• The Borgia Bride by Jeanne Kalogridis
• Kakan no Madonna by Chiho Saito (manga)
• The Borgias by Alexandre Dumas, père
• The Borgia Testament by Nigel Balchin
• Lusts of The Borgias by Marcus Van Heller
• City of God, A Novel of the Borgias by Cecelia Holland
• Then and Now by W. Somerset Maugham
• The Antichrist (1895) by Friedrich Nietzsche Af. #61
• Beyond Good and Evil (1886) by Friedrich Nietzsche Af. #197
• The Dwarf (1944) by Pär Lagerkvist features an unscrupulous prince likely modeled on Borgia
• Borgia, by Milo Manara (artist) & Alejandro Jodorowsky (writer), a comic in the form of serialized graphic novel, depicting the story of the Borgia family.
• Cesare by Fuyumi Soryo (manga)
• Cesare and Lucrezia Borgia (2009) by Robert Lalonde
• The Vulture is a patient bird by James Hadley Chase refers to a ring that belonged to Borgia
• Valentino: a play in verse by David Wisehart
• Carnival of Saints by George Herman features Borgia as one of the main antagonists.
• The Artist, The Philosopher and the Warrior by Paul Strathern
• Poison: A Novel of the Renaissance by Sara Poole
• The Ground is Burning by Samuel Black
• Daedalus by David Davalos
• The Borgia Bride by Jeanne Kalogridis

Games[link]

• Assassin's Creed: Brotherhood – voiced by Andreas Apergis.

Cesare is the main antagonist of the video game Assassin's Creed: Brotherhood, acting as Captain-General of the Papal army in Rome and ordering an assault on the castle-town of Monteriggioni, home to the protagonist Ezio Auditore da Firenze's uncle, Mario Auditore. In the game Cesare has a stated desire to use both the Papal army and his family's political connections to usurp control over all of Italy.

• In Resident Evil (video game), a portrait of Cesare Borgia can be seen hanging in the dining room of the mansion.

Music[link]

Cesare Borgia is mentioned in the song "B.I.B.L.E.", performed by Killah Priest, which appears on GZA's 1995 album Liquid Swords, as well as Killah Priest's debut album Heavy Mental. He is also mentioned in the song "Jeshurun", on Priest's album Behind the Stained Glass.

Notes[link]

Sources[link]

• Cloulas, Ivan. The Borgias. 
• Machiavelli, Niccolò. The Prince. 
• Johnson, Marion. The Borgias. 
• Sabatini, Rafael. The Life of Cesar Borgia. 
• Spinosa, Antonio (1999). La saga dei Borgia. Mondadori. 
• Nanami, Shiono. Cesar Borgia the Elegant Tyrant. 
• Strathern, Paul. The Artist, the Philosopher, and the Warrior. 

External links[link]

Wikiquote has a collection of quotations related to: Cesare Borgia

• The Life of Cesar Borgia by Raphael Sabatini in "btm" format
• Niccolò Machiavelli. The Prince. classicreader.com. http://www.classicreader.com/booktoc.php/sid.2/bookid.873/. 
• Niccolò Machiavelli. "Description of the Methods Adopted by the Duke Valentino When Murdering Vitellozzo Vitelli, Oliverotto da Fermo, the Signor Pagolo, and the Duke di Gravina Orsini". The Prince. classicreader.com. http://www.classicreader.com/read.php/sid.2/bookid.873/sec.29/. 
• Sarah Bradford. "Encyclopedia World Biography". The Prince. www.encyclopedia.com. http://www.encyclopedia.com/doc/1G2-3404700788.html. 
• Paul Teverow. "Another Metaphor for Teaching: Machavelli's The Prince". The Prince. EbscoHost. http://web.ebscohost.com.ezproxy.samford.edu/ehost/pdf?vid=2&hid=107&sid=ff2ccfb2-f986-4d7c-a281-ebee819f1087%40sessionmgr108. 
• DIARIO DE LOS BORJA BORGIA