Relevant bibliographies by topics / Orsanmichele (Church : Florence, Italy)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Orsanmichele (Church : Florence, Italy)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Orsanmichele (Church : Florence, Italy)"

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Stan A, Oana. "From Cult to Culture. The Orsanmichele Madonna Between Art and Devotion." Eon 5, no. 1 (2024): 44–53. http://dx.doi.org/10.56177/eon.5.1.2024.art.6.

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This paper constitutes an encompassing account of the Madonna of Orsanmichele in all its historical instances. As source of the first miracle ever recorded in the city state of Florence, in 1292, the Orsanmichele Madonna generated a cult that lasted centuries. Considering the extravagant artistic commissions on the site of the granary turned church, Orsanmichele became a place of religious worship, and, more importantly, grown into being equated with the political and spiritual identity of Florence. The panel b y Bernando Daddi and the tabernacle designed by Andrea Orcagna have generated, I argue, a parallel cult one revering the exquisite artistic draughtsman ship of the painting and that of its monumental shrine. In this paper I aim to present the dialogue be tween the Marian cult located at Orsanmichele, starting in the thirteenth century, and the artistic patronage prompted by the popularity of the miracle making image of the Virgin. My study represents a critical re visitation of the prominent book by Megan Holmes, The Miraculous Image in Renaissance Florence, published in 2013.
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Ryde, Jeni. "Church or Museum? The Case of Santa Croce, Florence, Italy." International Journal of the Inclusive Museum 2, no. 2 (2009): 39–50. http://dx.doi.org/10.18848/1835-2014/cgp/v02i02/44265.

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Farina, Angelo, and Lamberto Tronchin. "Three‐dimensional impulse response measurements on S. Maria Church, Florence, Italy." Journal of the Acoustical Society of America 103, no. 5 (1998): 3034. http://dx.doi.org/10.1121/1.422574.

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Henderson, John. "Confraternities and the Church in Late Medieval Florence." Studies in Church History 23 (1986): 69–83. http://dx.doi.org/10.1017/s0424208400010548.

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The confraternities of late-medieval Europe have been seen as associations which were in some ways almost independent of the Church, and drew their special dynamism from the fact that the parish was supposedly in decline and had ceased to provide an adequate religious service to the lay community. However true this may have been north of the Alps, the problem when this proposition is applied to southern Europe, and particularly Italy, is that very little is known about the late-medieval parish to ascertain whether confraternities were really syphoning off the adherence of the local inhabitants. So often our impressions about the state of the Italian church derive from the sporadic visitations of local bishops or the ribald stories of a Boccaccio or Franco Sacchetti, later repeated and taken almost at face value by such influential writers as Burkhardt. But we may also be in danger of seeing late-medieval religion filtered through sixteenth-century eyes and taking for granted the correctness of the criticisms of the Council of Trent or for that matter following Luther’s gripes that confraternities had become no more than beer-drinking clubs.
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Lewin, Alison Williams. "“Cum Status Ecclesie Noster Sit”: Florence and the Council of Pisa (1409)." Church History 62, no. 2 (1993): 178–89. http://dx.doi.org/10.2307/3168142.

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Of all the divisions and crises that the Catholic church endured in its first fifteen hundred years of existence, none was so destructive as the Great Schism (1378–1417). For forty years learned theologians and doctors of canon law argued over whether the pontiff residing in Rome or in Avignon was the true pope. The effects of the schism upon the highly organized administration of the church were disastrous, as were its effects upon society in general. Countless clerics fought over claims to benefices with appointees from the other obedience; the revenues of the church, quite impressive in the mid-fourteenth century, shrank precipitously; and opportunistic rulers especially in Italy did not hesitate to wage private wars under the banner of one or the other papacy, or to prey upon the actual holdings of the church.
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Pashkin, Nikolai. "International Politics and the Greek-Latin Union at the European Church Councils in the First Half of the 15th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 274–84. http://dx.doi.org/10.15688/jvolsu4.2020.6.22.

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Introduction. The article is aimed at studying the negotiations on the Greek-Latin Church Union at the Church Councils in Constance (1414–1418) and Basel (1431–1449), which were the predecessors of the Council of Ferrara-Florence (1438–1439) in this matter. Since they were generated by internal processes in the Latin West, they originally had not direct relationship to Byzantium. Methods and materials. The reason for the appeal of Councils to the problem of the Church Union should be sought in the field of Western international policy. It acted here as a tool for solving political problems by different actors. Analysis. At the Council of Constance the discussion of the Greek-Latin Union was initiated by Poland and Lithuania, who used it as a means of political propaganda against the Teutonic Order. The Council of Basel subsequently entered into direct negotiations with Byzantium. The reason for this was at first internecine strife in the Duchy of Lithuania, which interfered with Poland, the Teutonic Order and King Sigismund. The Council initiated consideration of the Church Union in order to support the Lithuanian Duke Švitrigaila in the struggle for the throne. As a result Byzantium was included also in the negotiations with the Council of Basel. But in 1435 Švitrigaila was defeated in the clash with Poland and its ally Duke Sigismund Kęstutaitis. This defeat undermined the influence of Sigismund of Luxembourg at the Council of Basel. The King began his rapprochement with the Pope and Venice, and the Council of Basel was influenced by their political rivals, such as Milan and France. The theme of the Church Union at the Council became an instrument of struggle for political interests between these groups of political subjects. As a result, the struggle led to sharp disputes over the choice of the place for the Greek-Latin Council. The main options were Italy and French Avignon. The Byzantines chose the first option. But Byzantium was not the subject of the policy that created the situation of this choice. In the West this policy has led to significant changes. Results. The results of the negotiations on the Church Union at the Council of Basel displayed the fall of the role of imperial policy in the Latin West, which was represented by the King and Emperor Sigismund Luxembourg. The Empire was losing control of Italy. The result was the withdrawal of the papacy from its influence and the strengthening of Venice. Their union stood behind the Council of Ferrara-Florence. Outside Italy this Council has not received recognition.
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Korolev, Aleksandr Andreievich. "Sacred Sites of Italy in the Orthodox Descriptions of the Council of Ferrara-Florence." Античная древность и средние века 51 (2023): 452–77. http://dx.doi.org/10.15826/adsv.2023.51.025.

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The Orthodox view of the Catholic Church with its sacred buildings, rituals, and shrines was amply reflected in the Byzantine and Russian descriptions of the Council of Ferrara-Florence. It is possible to divide the existing sources into two groups with different attitude to Latin cultic practices. An ambiguous attitude of earlier descriptions may be related to the uneasiness of the majority of Orthodox towards Western religious art, the decoration of churches, and the peculiarities of ritual that appeared unusual and alien. The most prominent Byzantines, including the emperor and the patriarch, were prepared to the union, tolerated the Latin liturgy and worshipped at Latin shrines. Many Orthodox followed their example, though not without hesitation. The rigorists, who constituted a minority at the council, rejected the very idea of a religious reunification based on compromise, and considered it unacceptable to honour Latin shrines. The latter view had eventually prevailed both in Constantinople and in Moscow, leading to the emergence of highly polemical descriptions of the council. Their authors tried to conceal the interested attitude of many Orthodox delegates towards Catholic churches and liturgy, their reverence for Catholic icons and relics. On the contrary, confessional distinction was strictly imposed, leading to firm refusal to venerate Catholic shrines that belonged to the menacing heresy and dangerous heretics.
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Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (1992): 34–46. http://dx.doi.org/10.2307/3168001.

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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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Peličić, Damir. "Foundations of the aspect of health care and two hundred years since the birth of Florence Nightingale 1820-1910." Zdravstvena zastita 49, no. 4 (2020): 83–90. http://dx.doi.org/10.5937/zdravzast49-28687.

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Nursery has existed throughout history and it dates back to the very beginning of humankind. It was mentioned in church books and other written texts but not as a skill or science, but as an occupation reserved for the members of monastic orders, and also for women, that is, mothers, and nuns. First, nursing was an occupation, then a skill, but at the end of the 20th century, it became a scientific discipline. Florence Nightingale is certainly one of the most significant women in the history of nursing, medicine, and society in general because she is the pioneer of the nursing profession that has continuity up to nowadays. She was born on May 12, 1820, in Florence, Italy and died on August 13, 1910, in London. Florence Nightingale worked as a nurse, organizer, researcher, statistician, reformer, writer and a teacher. She reformed nursery and public health. In 1860, she established the school for nurses within St. Thomas' Hospital and she took care of every protégé. In spite of all obstacles, which she was faced with, and the unenviable position of women in the 19th century, she made a huge move that changed the context of this profession forever. She had a huge influence on the Swiss philanthropist Henry Dunant (1828-1910), who was the founder of the Red Cross. In 1867, the International Council of Nurses proclaimed that her birthday would be the International Nurses Day. She was the first woman who was awarded the Medal of virtues. In 1908, she was conferred the Order of Merit by King Edward. She wrote more than 200 books and the Pledge.
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Shvarts, N. V. "Foreign Orthodox Churches (Based on Materials from the Archive of the Office of the Holy Synod)." Язык и текст 7, no. 2 (2020): 30–37. http://dx.doi.org/10.17759/langt.2020070204.

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The article is an overview of documents stored in the fund 796 - the Office of the Synod. This is one of the most significant funds of the Russian State Historical Archive (RGIA), which makes it possible to more fully study the activities of the Russian Orthodox Church outside Russia. This article presents an analysis of only one inventory - 143 for 1862. This is the year of the first trip of F.M. Dostoevsky abroad. The trip lasted from June 7 to August 24, and during these months, along with many European cities, the writer will visit Turin, Florence, Milan, Venice. Italy occupies a special place in F.M. Dostoevsky. The writer visited this country three times, and each of the travels was significant in its own way for Fyodor Mikhailovich. But it should not be denied that the impressions received by the writer in other countries undoubtedly shaped his opinions, which were subsequently reflected in the series of essays "Winter Notes on Summer Impressions." Events and possible meetings of F.M. Dostoevsky with compatriots living abroad or traveling will become more understandable when studying archival documents.
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Dissertations / Theses on the topic "Orsanmichele (Church : Florence, Italy)"

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Roy, Brian E. "The façade of Santa Maria Novella : architecture, context, patronage and meaning." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34772.

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This thesis is a monograph on the facade of the church of Santa Maria Novella in Florence, Italy. The present appearance of the facade is the result of three building campaigns effected over the period of two centuries (c1300--c1500), and two restorative campaigns conducted in the twentieth century. Each of the three major campaigns is considered in isolation, with attention to reconstructions, formal and comparative analyses, and extensive contextualization and discussion of patronage networks. The twentieth-century interventions are cursorily presented in an epilogue. Major themes developed and continued through the five chapters of the dissertation are: architecture and its projected meanings in late medieval and Renaissance Florence, urban organization, political structures, the Dominican order and the position of the Florentine chapter within local and international ecclesiastical, social and political structures.
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Roy, Brian E. "The Baptistery San Giovanni in Florence and its placement within the chronology of Tuscan Romanesque churches /." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68134.

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The controversial dating of the Baptistery San Giovanni is approached through formalistic considerations. Formal analyses of the Baptistery and the Duomo of Pisa lead to comparison and isolation of definitive features of Pisan and Florentine styles. As such, the buildings are shown to be prototypes and their respective receptions are traced in the Romanesque churches of Fiesole, Empoli, Lucca, Pistoia and Sardinia. It is concluded that the Baptistery must have been completed before the Duomo of Pisa was begun.
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Swisher, Samuel J. (Samuel James). "Humanism and the Council of Florence, 1438-1439." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc277649/.

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The study begins with the development of the nature and character of fifteenth century Italian humanism. It then proceeds to delineate the humanist methodological approach to three key areas; rhetoric, grammar, and historical criticism. Having thus laid this necessary foundation, the work examines selected portions of the debates of the council with regard to each of the three key areas, in order to ascertain whether or not a humanistic approach was utilized by the Latin participants in their argumentations. This investigation concludes that the Latin advocates of the council did indeed employ humanist methodology in both the preparation and presentation of their arguments in the debates. Therefore, such evidence strongly suggests that an appreciation and acceptance of the humanist approach to rhetoric, grammar, and textual criticism existed in the church in the early decades of the fifteenth century.
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Tacconi, Marica. "Liturgy and chant at the Cathedral of Florence a survey of the pre-Tridentine sources (tenth-sixteenth centuries) /." Full text available online (restricted access), 1999. http://images.lib.monash.edu.au/ts/theses/tacconi.pdf.

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Kim, Hae-Jeong. "Liturgy, Music, and Patronage at the Cappella di Medici in the Church of San Lorenzo in Florence, 1550-1609." Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc278255/.

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This dissertation describes the musical and religious support of the Medici family to the Medici Chapel in Florence and the historical role of the church of San Lorenzo in the liturgical development of the period. During the later Middle Ages polyphony was allowed in the Office services only at Matins and Lauds during the Tenebrae service, the last three days of Holy Week, and at Vespers anytime. This practice continued until the end of the sixteenth century when more polyphonic motets based on the Antiphon and Responsory began to be included in the various Office hours during feast days. This practice is documented by the increased number of pieces that appear in the manuscripts. Two of the transcriptions from the church of San Lorenzo included in the appendix are selected from this later repertoire.
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Simons, Patricia. "Portraiture and patronage in quattrocento Florence with special reference to the Tornaquinci and their chapel in S. Maria Novella /." Connect to thesis, 1985. http://eprints.unimelb.edu.au/archive/00000836.

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Maratsos, Jessica. "The Devotional Imagination of Jacopo Pontormo." Thesis, 2014. https://doi.org/10.7916/D8CN722C.

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In Italy the first half of the Cinquecento was marked by both flourishing artistic innovation and deep-seated religious uncertainty, the latter revealing itself most clearly in a widespread impetus towards reform. The relationship between these two cultural spheres--long a fraught problem in art historical scholarship--is made visually manifest in the religious works produced by the Florentine painter Jacopo da Pontormo. By re-examining Pontormo's three monumental religious commissions--the Certosa del Galluzzo (1522-27), the Capponi Chapel (1525-28), and the choir of San Lorenzo (1545-1557)--this dissertation maps the complex dialogue between artistic and devotional practice that characterized this era. Further, in highlighting the active role of the painter in this dynamic I propose a not only a new understanding of Pontormo, but also enrich our current notions of artistic agency in the Renaissance period. The foundation of these arguments derives from a re-evaluation of the specific historical context on the one hand, and the implementation of a broader framework of visual culture on the other. Taking its cue from Giorgio Vasari's 1568 edition of The Lives of the Artists, modern scholarship has tended to view much of the art from the early sixteenth century through a post-Tridentine lens; paintings are labeled controversial or heretical, when in fact such notions would not have been relevant in these earlier decades. Published five years after the conclusion of the Council of Trent, Vasari's Lives is predominantly characterized by the author's own attempts to codify artistic pedagogy and style in the service of the Medici Duchy, whose newly consolidated ties with the papacy were of primary importance. A further difficulty presented by following Vasari's example is the relatively narrow view of the artistic environment that his account affords. Aimed as it was towards the social elevation of the individual Renaissance artist, Vasari's narrative undervalues the importance of other genres and media--such as prints, Mystery plays, terracotta sculptures, and sacri monti--to the work of well-established painters like Pontormo. Each chapter examines a single, monumental project, delineating the artist's responsiveness to, and engagement with, the unique devotional and artistic challenges inherent to the individual commission. Chapter One resituates Pontormo's use of the maniera tedesca within the broader contexts of northern devotional practices and the parallels they form with affective strategies employed by other genres including sacre rappresentazioni and sacri monti. Chapter Two focuses on the painter's decision to portray himself the guise of Nicodemus, and the ways in which this identification evoked an entire web of historical associations--linked to hagiographic tradition and local legend--that would have been accessible to contemporary viewers. Finally, in Chapter Three I investigate Pontormo's pictorial approach, which combined an overarching diagrammatic simplicity with a complex, allusive figural language, as a means of communicating to the different levels of Florentine society that would have been his audience in this important parish church.
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Books on the topic "Orsanmichele (Church : Florence, Italy)"

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Zervas, Diane Finiello. Orsanmichele: Documents 1336-1452 = Orsanmichele : documenti 1336-1452. F.C. Panini, 1996.

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1343-1368, Orcagna fl, and Finn David 1921-, eds. Orcagna's tabernacle in Orsanmichele, Florence. H.N. Abrams, 1994.

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Francesca, Nannelli, ed. Il tabernacolo dell'Orcagna in Orsanmichele: Firenze. Sillabe, 2006.

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Finiello, Zervas Diane, and Grifoni Paola, eds. Orsanmichele a Firenze. F.C. Panini, 1996.

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Godoli, Antonio. Restauri per Orsanmichele. Edizioni Polistampa, 2016.

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Ricci, Lucia Battaglia. Palazzo Vecchio e dintorni: Studio su Franco Sacchetti e le fabbriche di Firenze. Salerno editrice, 1990.

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Loretta, Dolcini, Opificio delle pietre dure, and Metropolitan Museum of Art (New York, N.Y.), eds. Verrocchio's Christ and St. Thomas: A masterpiece of sculpture from Renaissance Florence : Palazzo Vecchio, Florence, December 5, 1992-April 17, 1993 : The Metropolitan Museum of Art, New York, June 16-October 17, 1993. Metropolitan Museum of Art, 1992.

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dure, Opificio delle pietre, Italy. Soprintendenza per i beni architettonici ed il paesaggio e per il patrimonio storico artistico e demoetnoantropologico per le province di Firenze, Pistoia e Prato, and National Gallery of Art (U.S.), eds. Monumental sculpture from Renaissance Florence: Ghiberti, Nanni di Banco and Verrocchio at Orsanmichele : National Gallery of Art, Washington, September 18-December 31, 2005. The Gallery, 2005.

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Daddi, Bernardo. La Madonna di Bernardo Daddi negli "horti" di San Michele. Sillabe, 2000.

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Long, Jane Collins. Bardi patronage at Santa Croce in Florence, c.1320-1343. University Microfilms International, 1988.

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Book chapters on the topic "Orsanmichele (Church : Florence, Italy)"

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Henderson, John. "Piety and Charity: Orsanmichele and a Public Cult." In Piety And Charity In Late Medieval Florence. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198202714.003.0007.

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Abstract The very location of the miraculous Madonna of Orsanmichele represented a blend of the secular and sacred. The oratory was equidistant between the two main symbols of communal and ecclesiastical power, the Palazzo Vecchio and the cathedral. Furthermore, while the Piazza of Orsanmichele fulfilled principally a secular role as the site of the city’s grain-market, this area had an even longer tradition of worship. It had been the site of the Cistercian church of S. Michele in Orto, which had been demolished in 1249 in order to create the grain-market. In 1284 a Loggia was built to provide shelter for the grain merchants,2 and it was on one of its pillars that an image of the Virgin was represented. Over the next seven years a cult developed around the Madonna, probably among the merchants and their customers. The cult acquired a corporate status with the foundation of the laudesi company in 1291, and by the following year, as Villani recounted, the Madonna began to work miracles curing large numbers of sick people.
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Dameron, George. "Case Study I." In A People's Church, edited by Agostino Paravicini Bagliani. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501716768.003.0012.

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This chapter examines a case study on Florence. It explains how Florentine ecclesiastical institutions, communities, and religious traditions played a formative role in the evolution of the commune and the elevation of Florence from minor to major status in Tuscany. Moreover, the evolution of the medieval Florentine Church bears many similarities with ecclesiastical and religious developments elsewhere in medieval Italy and Europe. The chapter looks into the Florentine Church's history about the cultivation of closer relationships between the papacy, Church, and commune. It considers the legacy of Santa Maria del Fiore for transforming Florence to become one of the most powerful and populated cities in the world.
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Lombardi, Daniela. "Intervention by church and state in marriage disputes in sixteenth- and seventeenth-century Florence." In Crime, Society and the Law in Renaissance Italy. Cambridge University Press, 1994. http://dx.doi.org/10.1017/cbo9780511523410.009.

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Zorzi Pugliese, Olga. "The Language of Religion in the Writings of Girolamo Benivieni (Florence 1453–1542)." In The Church and the Languages of Italy before the Council of Trent. Pontifical Institute of Mediaeval Studies, 2015. http://dx.doi.org/10.1515/9781771103626-013.

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Manarini, Edoardo. "The Local Basis of Power in a Wide Political Network (1012–1116)." In Struggles for Power in the Kingdom of Italy. Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463725828_ch03.

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The third chapter deals with the dynamics of seignorial affirmation and strategies of power implemented locally by the descendant branches of the group in their respective areas of influence: the low Apennines and the plain around the city of Bologna, the area of Faenza in Romagna, the countryside around Florence and the Apennines between Tuscia and Emilia. Specific attention is devoted to kinship ties with the Canossa, demonstrated by a cluster of charters kept by the church of Pisa. The chapter proposes that despite the progressive affirmation and the development of each seigneurial rule in different patrimonial areas, the kinship network remained active, vital and connected until at least the beginning of the twelfth century.
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Henderson, John. "Penitence and Penitents." In Piety And Charity In Late Medieval Florence. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198202714.003.0005.

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Abstract The popularization of voluntary flagellation through the foundation of confraternities has been linked by many historians of medieval Italy to the movement of 1260.1 But a spontaneous outburst of religious fervour does not in itself explain why a particular form of devotion should have been adopted either by the clergy or the laity. It does no more than reflect some of the themes of contemporary piety. One of the most important and relevant to the popularity of lay penitence was the emphasis on the incarnate life of Christ. This devotion helped to underline the central role of the mass in Christian practice, and in particular the significance of the celebration of the Eucharist as a visible reenactment of the Passion. In time, the recently introduced practice of the elevation of the host became the focal point of the ceremony; the laity frequently timed their arrival at church in order to ‘greet’ the body of the Saviour.
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Blanchard, Shaun. "The Spirit of Pistoia." In The Synod of Pistoia and Vatican II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190947798.003.0006.

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This chapter examines the reception of the Synod of Pistoia and the failure of Riccian reform. It details Ricci’s and Peter Leopold’s strategies after the Synod, and the rejection of Pistoianism by most of the Tuscan bishops at the Episcopal Assembly in Florence in 1787. The chapter argues that the swift downfall of Pistoianism in Tuscany was the direct result of the imprudence of some of Ricci’s reforms. The reception of Pistoianism throughout Italy and in France, Spain, and the German-speaking world is then explored. Papal rejection in the bull Auctorem fidei, and the considerations of the committee which prepared it, are examined. The final part of the chapter evaluates Riccian reform and the Synod of Pistoia from the perspective of Yves Congar’s four conditions for true reform in the Church, and argues that despite many positive elements, the Pistoian movement fails three of these four conditions.
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"John Milton, The making of a Christian poet (1641-1644)." In English Renaissance Literary Criticism, edited by Brian Vickers. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198186793.003.0036.

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Abstract John Milton (1608-74), the last great poet of the English Renaissance, was educated at St Paul’ s School (c.1620-4, under Alexander Gill), and at Christ’ s College Cambridge (1625-32). After six years spent at his father’ s house in the country, where he gave himself up ‘ with the most complete leisure to reading through the Greek and Latin writers’ -a period in which he published Comus. A masque (1637), and Lycidas (1638)-he spent most of 1638---g in Italy, being accepted into the Svogliati academy in Florence, and meeting many Italian writers and musicians (including Dati, Frescobaldi, and the imprisoned Galileo). In 1640 he began tutoring private pupils in London, and became involved in controversies on behalf of the Puritans against the Church of England, publishing a series of tracts, including Areopagitica (1644). In 1649 the Council of State appointed him Secretary for the Foreign Tongues, with the duty of writing official defences of Cromwell’ s policies. Imprisoned in 1659, after the defeat of the Parliamentarians, he was allowed to resume private life, publishing Paradise Lost in 1667, Paradise Regained and Samson Agonistes in 1671.
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"Patrizia Guarnieri, Italian Psychology and Jewish Emigration under Fascism: From Florence to Jerusalem and New York. Basingstoke: Palgrave Macmillan, 2016. xv + 275 pp." In Textual Transmission in Contemporary Jewish Cultures, edited by Avriel Bar-Levav. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516485.003.0020.

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Abstract:
Fascism exerted multiple, complex, and often perverse influences on Italian society and on the lives of Italian Jews in particular. The better-known outcomes of Italian Fascism are the development of a dictatorial regime grounded on the cult of personality, the bloody repression of political opposition, delirious imperialist adventures, the legal codification of anti-Jewish persecution, the late military alliance with Nazi Germany, and a catastrophic defeat in the Second World War. But Fascism also played a paramount role in conceiving new patterns of rural and urban development, industrial management, state and church relations, and educational reform, some of whose legacies have long outlasted the pernicious regime. Some public works, among them the embankments of the Tiber River and other aspects of urban renovation in Rome, and land reclamation in the central-southern regions of Italy, quite amazingly were not much developed beyond the regime’s endeavors in the 1920s and 1930s. Likewise, at least until recently, much of the public education system in the country—compulsory as well as academic—was regulated by principles laid down during “the infamous twenty years.” Those far-reaching influences have deeply affected Italy’s university ...
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