The Renaissance Of Marriage In Fifteenth Century Italy

Weddings in 15th-century Italian courts were grand, sumptuous affairs, often requiring guests to listen to lengthy orations given in Latin. D'Elia shows how Italian humanists used these orations to support claims of legitimacy and assertions of superiority among families jockeying for power, as well as to advocate for marriage and sexual pleasure.

"Many famous artworks of the Italian Renaissance were made to celebrate love, marriage, and family. They were the pinnacles of a tradition, dating from early in the era, of commemorating betrothals, marriages, and the birth of children by commissioning extraordinary objects - maiolica, glassware, jewels, textiles, paintings - that were often also exchanged as gifts. This volume is the first comprehensive survey of artworks arising from Renaissance rituals of love and marriage and makes a major contribution to our understanding of Renaissance art in its broader cultural context. The impressive range of works gathered in these pages extends from birth trays painted in the early fifteenth century to large canvases on mythological themes that Titian painted in the mid-1500s. Each work of art would have been recognized by contemporary viewers for its prescribed function within the private, domestic domain."--BOOK JACKET.

English translations of the author's most important articles.

Weddings in 15th-century Italian courts were grand, sumptuous affairs, often requiring guests to listen to lengthy orations given in Latin. D'Elia shows how Italian humanists used these orations to support claims of legitimacy and assertions of superiority among families jockeying for power, as well as to advocate for marriage and sexual pleasure.

An introduction to 15th century Italian painting and the social history behind it, arguing that the two are interlinked and that the conditions of the time helped fashion distinctive elements in the painter's style.

In 1415, Francesco Barbaro produced a marriage manual intended at once for his friend, a scion of the Florentine Medici family, and for the whole set of his peers, the young nobility of Venice. Countering the trends of the day toward dowry chasing and dowry inflation, Barbaro insisted that the real wealth of wives was their capacity to conceive, birth, and rear children worthy of their heritage. The success of the patriciate depended, ironically, on women: for they alone could ensure the biological, cultural, and spiritual reproduction of their marital lineage. The Wealth of Wives circulated in more than 100 manuscript versions, five Latin editions, and translations into German, Italian, French, and English, far outstripping in its influence Leon Battista Alberti's On the Family (1434).

A collection of essays about marriage and the role of women in Renaissance Italy.

In 1462 Pope Pius II performed the only reverse canonization in history, publicly damning a living man. The target was Sigismondo Malatesta, Lord of Rimini and a patron of the arts with ties to the Florentine Renaissance. Condemned to an afterlife of torment, he was burned in effigy in several places in Rome. What had this cultivated nobleman done to merit such a fate? Pagan Virtue in a Christian World examines anew the contributions and contradictions of the Italian Renaissance, and in particular how the recovery of Greek and Roman literature and art led to a revival of pagan culture and morality in fifteenth-century Italy. The court of Sigismondo Malatesta (1417–1468), Anthony D’Elia shows, provides a case study in the Renaissance clash of pagan and Christian values, for Sigismondo was nothing if not flagrant in his embrace of the classical past. Poets likened him to Odysseus, hailed him as a new Jupiter, and proclaimed his immortal destiny. Sigismondo incorporated into a Christian church an unprecedented number of zodiac symbols and images of the Olympian gods and goddesses and had the body of the Greek pagan theologian Plethon buried there. In the literature and art that Sigismondo commissioned, pagan virtues conflicted directly with Christian doctrine. Ambition was celebrated over humility, sexual pleasure over chastity, muscular athleticism over saintly asceticism, and astrological fortune over providence. In the pagan themes so prominent in Sigismondo’s court, D’Elia reveals new fault lines in the domains of culture, life, and religion in Renaissance Italy.

This groundbreaking book spans the fields of art history, material culture, and gender studies in its examination of a range of objects from Italian Renaissance society. Addressing painted and sculpted portraits, marriage and betrothal gifts, and paxes, Adrian W. B. Randolph uses themes such as family and individual memory, windows, perspectival space, and touch to investigate how these items were experienced at the time, particularly by women. Rather than focusing on the social contexts of the objects, this original study deals with the objects themselves, asking how individuals lived with, looked at, and responded to complex things that at the time hovered between the nascent category of art and the everyday. Accompanied by beautiful and engaging accounts and illustrations of late-14th- and 15th-century Italian art, this compelling and thought-provoking argument makes the case for an alternate account of art and experience that challenges many conceptions about Renaissance art.

This major new collection of essays by leading scholars of Renaissance Italy transforms many of our existing notions about Renaissance politics, economy, social life, religion, medicine, and art. All the essays are founded on original archival research and examine questions within a wide chronological and geographical framework - in fact the pan-Italian scope of the volume is one of the volume's many attractions.Gender and Society in Renaissance Italy provides a broad, comprehensive perspective on the central role that gender concepts played in Italian Renaissance society.