‘Leading Others on the Road to Salvation’ : Vittoria Colonna and Her Readers

Author(s):  
Abigail Brundin

This paper considers the question of Vittoria Colonna’s readership beyond the poet’s intimate circle of friends and associates. It asks who was reading Vittoria Colonna in print in the sixteenth century and how they were reading her. It examines in particular the passage from ‘high’ to ‘low’ in the print circulation of rime spirituali, and the role played by Colonna’s work in defining the reception of the genre, both during its formative period in her lifetime, and in the later sixteenth century, when it had become one of the dominant lyric traditions of the age.

1945 ◽  
Vol 38 (4) ◽  
pp. 245-269 ◽  
Author(s):  
Edgar R. Smothers

The Coverdale Bible of 1535 in itself, in its sources, in its enduring vitality, is one of the remarkable monuments of the Protestant Reformation in England. Any historical study of it must set one at the heart of that astonishing release of human energies that put an end to an older epoch of Christendom and, along with other influences, set us on the road to our modern complexity of forces whose issue we do not descry. The new vernacular Bibles of the sixteenth century, embedded in the new doctrine of the private reader's emancipation from authority, were manifestly one of the chief engines of the popular appeal of Protestantism, which was to be in the event so sweepingly successful throughout northern Europe.


Archaeologia ◽  
1930 ◽  
Vol 80 ◽  
pp. 117-142
Author(s):  
J. G. Mann

The Franciscan monastery of Santa Maria delle Grazie is situated on the bank of the Mincio some five miles west of Mantua on the road to Cremona. My attention was first drawn to it by the late Baron de Cosson during a conversation in Florence in 1926, when he showed me a photograph of the interior of the church. He understood that the local tradition was that the statues were clad in armour taken from the battlefield of Marignano in 1515, and mentioned that there appeared to be some basis for this belief as the armour looked to to him genuine enough, so far as it was possible to see it from the floor of the church. ‘Rien n'est plus rare qu'une arinure ancienne’ The suggestion that there might be in existence a church full of armour dating from the early part of the sixteenth century, hitherto unrecorded, inspired a desire to visit the place at the first opportunity. I was unable to fulfil my intention that year, but two years later I was in the north of Italy again and was able to make the promised pilgrimage. The antiquary is well used to receiving specious accounts of treasures which on examination turn out to be utterly worthless. Perhaps objects associated with warlike exploits lend themselves even more commonly to exaggeration than most, and I was prepared to find that I had made a journey in vain. On my arrival a brother informed me that the armour on the statues was only of carta pesta and not worth looking at. But the first figure that I inspected showed that my hopes had been exceeded. Not only was much of the armour real, so far as one could tell through a coating of thick black paint overlaid with the dust of countless Italian summers, but its form was not that of the time of Marignano but of some fifty years earlier, when the art of the Italian armourer had reached its zenith. Last year I returned to the monastery and arranged to have a scaffold erected, and to have the seventeen figures which wear armour out of the total of sixty-seven photographed; for permission to do this I wish to record my gratitude to Monsignor Guarnieri and the Soprintendente di Belle Arti of.the district.


Author(s):  
Brian Fagan

While many English archaeological travelers visited Avebury, Stonehenge, and other monuments at home, the more affluent traveled the classical lands. By the eighteenth century, the so-called “grand tour,” a leisurely journey through Europe, became an essential part of a gentleman’s education. Typically, the oldest son of a well-off family went abroad to complete his education, often with a tutor both to instruct and to keep an eye on his charge: “If a young man is wild, and must run after women and bad company, it is better he should do so abroad.” At first these tours were a form of education for courtiers and career diplomats, meant to train a young gentleman to take his place in a world where mere patriotism was not enough. But they soon became a kind of finishing school for the aristocracy. “Sir,” pronounced Dr. Samuel Johnson, “a man who has not been to Italy is always conscious of an inferiority, from his not having seen what it is expected a man should see. The grand object of travelling is to see the shores of the Mediterranean.” Until the late sixteenth century, the journey through Europe was both dangerous and uncomfortable, thanks to bandits, smallpox epidemics, robbers, and appalling conditions on the road. There was also a danger of being seized by the Inquisition as a Protestant, especially at Easter, when the authorities watched for those who failed to take the sacrament. In 1592 and 1595, the pope complained at the number of English heretics who traveled to Venice. Travel for pleasure was by this time fashionable. By 1700, the grand tour had become the ideal way of imparting taste and knowledge into the minds of ignorant youths who would otherwise indulge in unbridled debauchery. There were bound to be numerous hazards and mishaps along the way for the long sightseer. Guidebooks provided (usually inaccurate) maps and directions to hotels along the post routes. The Gentleman’s Pocket Companion for Travelling into Foreign Parts, first published in 1722, laid out a delicious, if hazardous, scenario of what could happen at an inn.


1992 ◽  
Vol 49 (3) ◽  
pp. 376-382
Author(s):  
J. Christiaan Beker

“When we reflect on the road we have traveled since the Reformation, it becomes abundantly evident how unclear, uncertain, and ambiguous we have become about the authority of Scripture, the written Word of God, which we confess to be the normative source of Christian life and doctrine. … Can we in our time simply regress to the tradition of the sixteenth century in our view of Scripture?”


ASHA Leader ◽  
2006 ◽  
Vol 11 (5) ◽  
pp. 14-17 ◽  
Author(s):  
Shelly S. Chabon ◽  
Ruth E. Cain

2009 ◽  
Vol 43 (9) ◽  
pp. 18-19
Author(s):  
MICHAEL S. JELLINEK
Keyword(s):  
The Road ◽  

PsycCRITIQUES ◽  
2013 ◽  
Vol 58 (31) ◽  
Author(s):  
David Manier
Keyword(s):  
The Road ◽  

PsycCRITIQUES ◽  
2014 ◽  
Vol 59 (52) ◽  
Author(s):  
Donald Moss
Keyword(s):  
The Road ◽  

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