Using patronage as a filter, Bosch relates the style, content, and function of these lavish manuscripts to the many-sided ritual life of the Cathedral and, beyond that, to its social and political role in efforts to forge Spanish identity in the midst of the Reconquista." "This book will appeal to art historians, Hispanists, and all those interested in Renaissance history and culture."--BOOK JACKET.

In Liturgy, Books and Franciscan Identity in Medieval Umbria, Anna Welch explores how Franciscan friars engaged with manuscript production networks operating in Umbria in the late thirteenth and early fourteenth centuries to produce the missals essential to their liturgical lives. A micro-history of Franciscan liturgical activity, this study reassesses methodologies pertinent to manuscript studies and reflects on both the construction of communal identity through ritual activity and historiographic trends regarding this process. Welch focuses on manuscripts decorated by the ateliers of the Maestro di Deruta-Salerno (active c. 1280) and Maestro Venturella di Pietro (active c. 1317), in particular the Codex Sancti Paschalis, a missal now owned by the Australian Province of the Order of Friars Minor.

Medieval Toledo is famous as a center of Arabic learning and as a home to sizable Jewish, Muslim, and Christian communities. Yet its cathedral—one of the largest, richest, and best preserved in all of Europe—is little known outside Spain. In Toledo Cathedral, Tom Nickson provides the first in-depth analysis of the cathedral’s art and architecture. Focusing on the early thirteenth to the late fourteenth centuries, he examines over two hundred years of change and consolidation, tracing the growth of the cathedral in the city as well as the evolution of sacred places within the cathedral itself. He goes on to consider this substantial monument in terms of its location in Toledo, Spain’s most cosmopolitan city in the medieval period. Nickson also addresses the importance and symbolic significance of Toledo’s cathedral to the city and the art and architecture of the medieval Iberian Peninsula, showing how it fits in with broader narratives of change in the arts, culture, and ideology of the late medieval period in Spain and in Mediterranean Europe as a whole.

"The Rosary Cantoral: Ritual and Social Design in a Chantbook from Early Renaissance Toledo presents a model for realizing the fuller significance of illuminated music manuscripts as cultural artifacts, and offers unprecedented insights into the social and devotional life of Toledo, Spain, around the turn of the sixteenth century. After solving the mystery of the Rosary Cantoral's origins, subsequent essays probe the meaning and cultural significance of the manuscript's iconography (including a border decoration after Albrecht Durer), its rare Spanish chants for the Mass, and two striking musical works for multiple voices (one by Josquin Desprez and another on "L'homme arme"). Ultimately, this book focuses on the extraordinary circumstances that engendered the compilation of the Rosary Cantoral around 1500: a system of patronage between a brotherhood of suspected heretics and a religious house that was a key supporter of the Inquisition in Toledo."--BOOK JACKET.

This book shows the influence of medieval musical manuscripts on the articulation of national identity in Enlightenment Spain. For the eighteenth century Jesuit Andrés Marcos Burriel (1719-1762) and his associate the calligrapher Francisco Palomares (1728-1796), the notation that preserved the music of the past was a central source in the study of history.

This book presents an original perspective on the variety and intensity of biblical narrative and rhetoric in the evolution of history writing in León-Castile during the twelfth and thirteenth centuries. It focuses on six Hispano-Latin chronicles, two of which make unusually overt and emphatic use of biblical texts. Of particular importance is the part played by the influence of exegesis that became integral to scriptural and liturgical influence, both in and beyond monastic institutions. Alun Williams provides close analysis of the text and comparisons with biblical typology to demonstrate how these historians from the north of Iberia were variously dependent on a growing corpus of patristic and early medieval interpretation to understand and define their world and their sense of place. Narrative, Piety and Polemic in Medieval Spain sees Williams examine this material as part of a comparative exploration of language and religious allusion, showing how the authors used these biblical-liturgical elements to convey historical context, purpose and interpretation.

Veneration of the Cross plays a major role in Hispanic popular religion. But for the Mozarabs, a Catholic community that traces its roots to the Visigoths and Hispano-Romans of seventh-century Spain, veneration of the Cross--particularly the Lignum Crucis, a relic of the ""True Cross""--has served to join devotion to Christ with a powerful symbol of religio-ethnic identity and survival in the face of persecution. The Mozarabs (the term may mean ""Arabized"") of Toledo maintained their Catholic identity through the period of Islamic rule. After the Christian reconquest of Spain and the imposition of uniform Roman liturgical rites, they clung tightly to their own Mozarabic Rite, which is still recognized and celebrated today.

"An interdisciplinary reassessment of the creation and reception of religious imagery, and of its place in the devotional practices of Castilian Christians, situated against the broader panorama of Spanish culture in the fourteenth and fifteenth centuries"--Provided by publisher.

The Casa del Deán in Puebla, Mexico, is one of few surviving sixteenth-century residences in the Americas. Built in 1580 by Tomás de la Plaza, the Dean of the Cathedral, the house was decorated with at least three magnificent murals, two of which survive. Their rediscovery in the 1950s and restoration in 2010 revealed works of art that rival European masterpieces of the early Renaissance, while incorporating indigenous elements that identify them with Amerindian visual traditions. Extensively illustrated with new color photographs of the murals, The Casa del Deán presents a thorough iconographic analysis of the paintings and an enlightening discussion of the relationship between Tomás de la Plaza and the indigenous artists whom he commissioned. Penny Morrill skillfully traces how native painters, trained by the Franciscans, used images from Classical mythology found in Flemish and Italian prints and illustrated books from France—as well as animal images and glyphic traditions with pre-Columbian origins—to create murals that are reflective of Don Tomás’s erudition and his role in evangelizing among the Amerindians. She demonstrates how the importance given to rhetoric by both the Spaniards and the Nahuas became a bridge of communication between these two distinct and highly evolved cultures. This pioneering study of the Casa del Deán mural cycle adds an important new chapter to the study of colonial Latin American art, as it increases our understanding of the process by which imagery in the New World took on Christian meaning.

This carefully researched monograph is a historical investigation of the illustrated Aratea astronomical manuscript and its many interpretations over the centuries. Aratus' 270 B.C.E. Greek poem describing the constellations and astrological phenomena was translated and copied over 800 years into illuminated manuscripts that preserved and illustrated these ancient stories about the constellations. The Aratea survives in its entirety due to multiple translations from Greek to Latin and even to Arabic, with many illuminated versions being commissioned over the ages. The survey encompasses four interrelated disciplines: history of literature, history of myth, history of science, and history of art. Aratea manuscripts by their nature are a meeting place of these distinct branches, and the culling of information from historical literature and from the manuscripts themselves focuses on a wider, holistic view; a narrow approach could not provide a proper prospective. What is most essential to know about this work is that because of its successive incarnations it has survived and been reinterpreted through the centuries, which speaks to its importance in all of these disciplines. This book brings a better understanding of the history, changes and transmission of the original astronomical Phaenomena poem. Historians, art historians, astronomy lovers, and historians of astronomy will learn more specialized details concerning the Aratea and how the tradition survived from the Middle Ages. It is a credit to the poetry of Aratus and the later interpreters of the text that its pagan aspects were not edited nor removed, but respected and maintained in the exact same form despite the fact that all sixty Aratea manuscripts mentioned in this study were produced under the rule of Christianity.