scholarly journals Retooling Medievalism for Early Modern Painting in Annibale Carracci’s Pietà with Saints in Parma

Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 609
Author(s):  
Livia Stoenescu
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Historical Context ◽  
Italian Renaissance ◽  
Narrative Development ◽  
Late Medieval ◽  
Mary Magdalene ◽  
The Dead ◽  
Annibale Carracci

Annibale Carracci (1560–1609) drew on the Italian Renaissance tradition of the Man of Sorrows to advance the Christological message within the altarpiece context of his Pietà with Saints (1585). From its location at the high altar of the Capuchin church of St. Mary Magdalene in Parma, the work commemorates the life of Duke Alessandro Farnese (1586–1592), who is interred right in front of Annibale’s painted image. The narrative development of the Pietà with Saints transformed the late medieval Lamentation altarpiece focused on the dead Christ into a riveting manifestation of the beautiful and sleeping Christ worshipped by saints and angels in a nocturnal landscape. Thus eschewing historical context, the pictorial thrust of Annibale’s interpretation of the Man of Sorrows attached to the Pietà with Saints was to heighten Eucharistic meaning while allowing for sixteenth-century theological and poetic thought of Mary’s body as the tomb of Christ to cast discriminating devotional overtones on the resting place of the deceased Farnese Duke.

THE RECOVERY OF FREEDOM OF SPEECH IN THE CULTURE OF HUMANISTS AND THE COMMUNICATIVE ORIGINS OF THE REFORMATION

Traditio ◽  
2019 ◽  
Vol 74 ◽  
pp. 375-422 ◽  
Author(s):  
JORGE LEDO
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Middle Ages ◽  
Freedom Of Speech ◽  
Protestant Reformation ◽  
Common Currency ◽  
Late Medieval ◽  
The Reformation ◽  
Three Stages ◽  
Rules Of The Game

Ideas and opinions about communication and intellectual exchange underwent significant changes during the transition from the Middle Ages to the Renaissance. The rediscovery of parrhesia by the humanists of the Quattrocento is one of the least studied of these changes, and at the same time, paradoxically, one of the most fascinating. My main argument in these pages is that the recovery of Hellenistic “freedom of speech” was a process that took place from the thirteenth century through the first decade of the sixteenth century; thus it began well before the term παρρησία was common currency among humanists. This is the most important and counterituitive aspect of the present analysis of early modern parrhesia, because it means that the concept did not develop at the expense of classical and biblical tradition so much as at the expense of late-medieval scholastic speculation about the sins of the tongue and the legitimation of anger as an intellectual emotion. To illustrate this longue durée process, I have focused on three stages: (i) the creation, transformation, and assimilation by fourteenth-century humanism of the systems of sins of the tongue, and especially the sin of contentio; (ii) the synthesis carried out by Lorenzo Valla between the scholastic tradition, the communicative presumptions of early humanism, and the classical and New Testament ideas of parrhesia; and (iii) the systematization and transformation of this synthesis in Raffaele Maffei's Commentariorum rerum urbanorum libri XXXVIII. In closing, I propose a hypothesis. The theoretical framework behind Maffei's encyclopaedic approach is not only that he was attempting to synthesize the Quattrocento's heritage through the prism of classical sources; it was also that he was crystallizing the communicative “rules of the game” that all of Christianitas implicitly accepted at the beginning of the sixteenth century. Taking the three ways of manifesting the truth considered by Maffei and fleshing them out in the figures of Erasmus of Rotterdam, Celio Calcagnini, and Martin Luther just before the emergence of the Protestant Reformation could help to explain from a communicative perspective the success and pan-European impact of the Reformation.

scholarly journals Households and Plague in Early Modern Italy

2007 ◽  
Vol 38 (2) ◽  
pp. 177-205 ◽  
Author(s):  
Samuel K. Cohn, Jr. ◽  
Guido Alfani
Keyword(s):  
Early Modern ◽  
Late Medieval ◽  
Disease Cluster ◽  
Early Modern Italy ◽  
Contagious Disease ◽  
Family And Household ◽  
The Dead

The remarkable Books of the Dead from early modern Milan and the parish and tax records of Nonantola during the plague of 1630 allow historians to reconstitute the patterns of family and household deaths caused by pestilence. Not only did deaths caused by this highly contagious disease cluster tightly within households; the intervals between household deaths were also extremely short. As much as one-quarter of all plague deaths were multiple household deaths that occurred on the same day. Similar to a deadly influenza, the speed and efficiency with which the late medieval and early modern plagues spread depended on unusually short periods of incubation and infectivity.

Idleness

2015 ◽  
Author(s):  
James Kearney
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Fourteenth Century ◽  
Early Modern England ◽  
Vantage Point ◽  
History Of Ideas ◽  
Late Medieval ◽  
Human Labor ◽  
History Of ◽  
Christian Thought

This essay examines the role that the specter of idleness played in the ongoing transformation of labor in England during the late medieval and early modern periods. It begins by tracing an historical shift in Christian conceptions of labor through a knotty genealogy of ideas about labor and idleness that extends from the fourteenth to the seventeenth centuries. The essay then turns to an early sixteenth-century text that is not often considered in either medieval or early modern histories of Christian thought about labor: Thomas More’sUtopia(1516). The essay contends thatUtopiais fundamentally shaped by More’s meditation on labor and idleness and that that meditation opens the utopian text out toward a vexed history of ideas concerning human work that extends forward from the fourteenth century. With its idiosyncratic but historically resonant meditation on human labor, More’sUtopiarepresents a particularly useful vantage point from which to address the ongoing transformation of Christian conceptions of work in late medieval and early modern England.

scholarly journals Worlds of Difference

2003 ◽  
Vol 20 (1) ◽  
pp. 146-149
Author(s):  
Charles E. Butterworth
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Twelfth Century ◽  
John Locke ◽  
Political Liberalism ◽  
Late Medieval ◽  
Modern Times ◽  
Detailed Explanation ◽  
The Reformation ◽  
Early Modern Times

This is an appealing and clearly written account of how European thinkersfrom late medieval to early modern times reflected upon and explored thequestion of what to do about people of different religions and cultures. Inother words, how should their divergent opinions be understood and, eventually,what practical dispositions should be taken toward them? CaryNederman devotes the introduction and first chapter to an excellent,detailed explanation of the book’s focus and goals. Simply put, he is intentupon challenging two currently dominant views: that toleration emerged inEurope only at the time of the Reformation, and that it is ineluctably linkedwith the kind of political liberalism usually associated with John Locke. Tothis end, he calls the reader’s attention to expressions of religious, and evensomewhat political, toleration that appear early in the twelfth century andcontinue well into the sixteenth century. Unfortunately, he does not succeedin this ambitious, even appealing, stratagem as fully as he would havewished, for he admits in passing that he is content to “offer illustrations,”instead of a “comprehensive account,” of this phenomenon ...

The Krajina Project: Exploring the Ottoman–Hapsburg Borderland

2009 ◽  
Author(s):  
RICHARD CARLTON ◽  
ALAN RUSHWORTH
Keyword(s):  
Sixteenth Century ◽  
Material Culture ◽  
Early Modern ◽  
High Water ◽  
Archaeological Remains ◽  
Late Medieval ◽  
North West ◽  
The North ◽  
High Water Mark ◽  
Nineteenth And Twentieth Centuries

This chapter summarises the results of the Krajina Project, which was established in 1998 to investigate the archaeological remains, material culture and continuing ethnographic legacy of this distinctive late medieval/early modern frontier society. The project has focused on an area in the north-west corner of Bosnia-Herzegovina, between Kladuŝa and Bihać, known as the Bihaćka Krajina. This was one of the last districts in the region to be conquered by the Ottoman state, not falling to the sultan's forces until the late sixteenth century — a territorial high water mark. The ethnographic evidence provides significant insights into the continuing legacy of the Ottoman-Hapsburg frontier in the nineteenth and twentieth centuries.

CHRONICLING THE MEROVINGIANS IN HEBREW: THE EARLY MEDIEVAL CHAPTERS OF YOSEF HA-KOHEN'S DIVREI HAYAMIM

Traditio ◽  
2019 ◽  
Vol 74 ◽  
pp. 423-447
Author(s):  
YANIV FOX
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Middle Ages ◽  
Medieval History ◽  
Early Medieval ◽  
Early Middle Ages ◽  
Late Medieval ◽  
Italian Physician ◽  
History Of ◽  
Long Chain

Yosef Ha-Kohen (1496–ca. 1575) was a Jewish Italian physician and intellectual who in 1554 published a chronicle in Hebrew titled Sefer Divrei Hayamim lemalkei Tzarfat ulemalkei Beit Otoman haTogar, or The Book of Histories of the Kings of France and of the Kings of Ottoman Turkey. It was, as its name suggests, a history told from the perspective of two nations, the French and the Turks. Ha-Kohen begins his narrative with a discussion of the legendary origins of the Franks and the history of their first royal dynasty, the Merovingians. This composition is unique among late medieval and early modern Jewish works of historiography for its universal scope, and even more so for its treatment of early medieval history. For this part of the work, Ha-Kohen relied extensively on non-Jewish works, which themselves relied on still earlier chronicles composed throughout the early Middle Ages. Ha-Kohen thus became a unique link in a long chain of chroniclers who worked and adopted Merovingian material to suit their authorial agendas. This article considers how the telling of Merovingian history was transformed in the process, especially as it was adapted for a sixteenth-century Jewish audience.

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