Riforma e Rinascimento,Protestantism and Catholicism in Antonio Gramsci's writings on Italian history, 1926 – 35

Abstract

This article readdresses Gramsci's use of Italian history, focusing on his judgement that the Italian Renaissance marked the start of a specifically Italian course of historical failure because it led directly to the Counter-Reformation, the Risorgimento and Fascism. It shows that Gramsci's political strategy after 1923 – on the need for a mass socialist movement – informed his historical opinions. His view of a regressive Renaissance contrasted the dominant historiographical consensus that saw it as the start of European modernity. Gramsci conceptualized modern European history according to a Reformation–Renaissance dichotomy that also determined his general sense of culture. By contrasting Catholic Italy (whose Renaissance had failed to lead to a Reformation) with the Protestant north (whose general Renaissance had formed a harmonious couplet with the Reformation), Gramsci reveals that his single greatest debt as a historian was to Weber rather than Marx or Croce.     

A note on the death of Leo Sgurus in A.D. 1208

Abstract

Leo Sgurus, archon and ‘tyrant’ of Argolis and Corinthia from c.1200 with an impressive career in the period until c.1208, succeeded in establishing an extensive albeit short-lived Territorialstaat in the NE Peloponnesus following the Latin capture of Constantinople on 12/13 April 1204 and the subsequent Latin onslaught in Greek territories. Truly among the most outstanding figures of the late Byzantine era, Sgurus has been characterized by Dionysios A. Zakythenos as one of the last 'defenders of Greek independence’ following the Frankish conquest of 1204, for this local archon seems to have constituted the sale realistic hope of the mainland Greece populations for an effective stance against the marching crusaders of Boniface of Montferrat, though, as the late George Kolias observed thirty years ago, he unwisely directed his activities rather against his compatriots than against the Latin invader. Yet, it has recently been said by Michael J. Angold that Sgurus ‘almost certainly enjoyed local backing in his expeditions’.     

When Greek meets Greek: Alexius Comnenus and Bohemond in 1097–98

Abstract

To his father, Robert Guiscard, Bohemond appeared larger than life even in boyhood. Partly from real feats of war and conquest and partly from adroit self-advertisement, he became a legend in his own lifetime, and even in death he continues to draw the attention of art historians to his mausoleum, which is juxtaposed to the south transept of the cathedral at Canosa, Apulia. The mausoleum's ‘Oriental’ or ‘Byzantine’ features mark it out from other buildings in the region, while the date and design of the cathedral itself evoke controversy. My aim here is neither to attempt a general assessment of Bohemond's career nor to offer a survey of Alexius I Comnenus’ handling of the First Crusade. I shall merely focus on Alexius’ dealings with Bohemond during the earlier stages of the Crusade, and argue that Anna Comnena offers a rather misleading picture of their relationship. Far from Alexius being wise to Bohemond's every trick, with Bohemond ‘playing the Cretan with the Cretan‘, Alexius was in my opinion led to suppose that he had bought Bohemond, at least for the duration of the Franks’ expedition to the East, a supposition that was ill-founded.     

The Fordwich Stone and its Legend

Abstract

The ubiquitous use of the Latin word ‘sedilia’ to refer to the ritual seats to the south of an altar for the use of the celebrant priest and his assistants has led to the notion that it is an authentic medieval term. This paper shows the results of a survey of documentary references to seats of all kinds in medieval England, and demonstrates that in the medieval period the word sedilia was of no especial distinction, meaning merely ‘bench’, only gaining its current meaning in the late 18th century. The word was used along with a variety of others to refer to now lost seating in medieval churches, including benches and individual chairs in the chancel as well as seating in the nave. This piece will make some suggestions for the distinctions made in the terminology in medieval documents regarding the different types of seating in churches. To avoid confusion, the word ‘sedilia’ is italicised when it refers to medieval use of the Latin word, but not when it refers to the modern definition.     

COUNTRY HOUSE POEMS: THE POLITICS OF A GENRE

Abstract

The St. Louis Art Museum’s statue of Reclining Pan proved inspirational to many artists of the seventeenth century, none more so than Giovanni Benedetto Castiglione. The artist reproduced the statue in many of his works, making it a symbol of his invenzione. Previously, the few reproductions known of the statue have given the impression that Baroque audiences considered it antiquwct 2 e, and of less interest than other antiquities. This article corrects that assumption by examining Castiglione’s, as well as Peter Paul Rubens’, Joachim von Sandrart’s, Nicolas Poussin’s, and Salvator Rosa’s uses of the statue. The artists used the Pan as both figural exemplar and symbol for pastoral themes. These artistic responses are here set alongside new information concerning the Pan’s seventeenth-century provenance, display, and attribution to Bernini, to reveal the Reclining Pan as a primary catalyst for the period’s extensive Arcadian and bacchanalian imagery while simultaneously representing lessons of the classical style.     

Esse servitutis omnis impatientem/Man is impatient of all servitude: Human Dignity as a Path to Modernity in Ficino and Pico della Mirandola?

Abstract

The notion of human dignity stands at the core of contemporary debates on rights, politics, and ethics. Many scholars consider the Renaissance discourse on dignity as one of its main contributions to the transition from the Middle Ages to modernity. This article examines the role of human dignity in the philosophies of Marsilio Ficino and Giovanni Pico della Mirandola. In their works human dignity relates both to freedom and to a Neo-Platonic ontology, which raises the question of how they reconcile these two possibly contradictory elements. I show that starting from the insight that human beings are “naturally” free and able to make right choices, Ficino and Pico argue that human dignity consists in the ability of humans to understand what is good and to act accordingly. I thus defend the thesis that their conception of human dignity is not modern because it liberates human beings from the “history of being” but rather because it paves the way for their liberation to become rational beings.     

Thomas Arnold,Christian Manliness and the Problem of Boyhood

Thomas Arnold is a well-known character in Victorian Studies. His life and work are usually discussed in relation to his role as Headmaster of Rugby School and the development of the English public school system. His importance in the history of Victorian manliness has, by contrast, been somewhat obscured. When scholars do comment on his highly influential idea of Christian manliness, they tend to assume it was an overtly gendered ideal, opposed to a well-developed notion of effeminacy. A closer study of Arnold's thought and writings, as well as the reflections of his contemporaries and pupils, reveals rather that his understanding of manliness was structured primarily around an opposition between moral maturity on the one hand and immoral boyishness on the other. As this article argues, one of Arnold's chief concerns at Rugby was to ‘anticipate’ or ‘hasten’ the onset of moral manhood in his pupils. Moreover, his discussion of manliness in his role as Headmaster was closely connected to his work as a historian – another neglected aspect of Arnold's career. Inspired, above all, by the Italian philosopher Giovanni Battista Vico, Arnold's historical writing is punctuated by the Vichian concept that nations, like individuals, pass through distinct stages of maturity, from infancy, through childhood, manhood, age and decrepitude. A close reading of Arnold's school sermons and other works on the peculiar dangers of boyhood suggests clearly that his historical writing inspired the notions of moral manliness and vicious boyhood that underpinned much of his educational thought.     

The Preacher’s Agenda: A Dominican versus the Italian Renaissance

Abstract

This article reviews the cultural agenda of the celebrated Dominican preacher Giovanni Dominici (1356–1419) in fifteenth-century Florence. Central issues discussed include Dominici’s educational programme, his cultural propaganda, his interest in the visual arts and his opposition to the study of the classics, as expressed in his public popular preaching. The close examination of his cultural agenda discloses Dominici as the most extreme opponent of humanist studies.     

Milton,drama, and Greek texts: preface

ABSTRACT

This collection of essays explores the connection between Milton’s approach to drama and his engagement with Greek antiquity. Paying attention to early Christian and early modern interpretive traditions as well as Greek literature, it situates the power of this conjunction for Milton within the larger project of the northern Renaissance.     

The Urban White Paper and The Churches

Abstract

Has the Church of England, post Faith in the City, become the ‘Marks and Spencer’ of the English urban scene? Many people lament the Church's absence from the high street but few wish to enter the ‘store’, let alone give it their ‘allegiance’ and ‘custom’. As an Anglican priest working in an urban parish, vicar of a large ancient and historically important town-centre Church, and being the first Social Responsibility Officer in the diocese of Peterborough, I fantasize that the Church is both M/S and S/M to want to persist with such an irrelevant parochial structure and outdated theological model of mission. The recently published Urban White Paper and other recent government reports have given an opportunity to consider possible new mission structures that take seriously the complex social layers of a post industrial urban landscape. Renaissance, regeneration and renewal are needed in the structures of the institutional Church and in our thinking of globalized city living.     

Circean transformation and the poetics of Milton’s Masque

ABSTRACT

Circe’s presence in A Masque Presented at Ludlow Castle (Comus) invites readers to read both Milton’s Circe and Milton’s own poetic activity through long and intertwined traditions of theology and literary commentary. Stretching from Augustine and Aquinas to the commentaries and translations of Homer and Ovid by Sponde, Sandys, and Chapman, these traditions use Circe to explore and conflate the possibility, the permanence, and the experience of both human and literary transformation. Taken up by Townshend and Jones in their Caroline court masque Tempe Restored, they become essential intertexts for Milton’s Masque. Milton embeds this discourse in his masque – a genre that places metamorphosis at the heart of its poetics – to examine the nature of Renaissance intertextuality and the authorial self and interrogate his own use of Renaissance practices of imitatio and aemulatio. In Comus’ wood, Circean transformation becomes a touchstone for the virtuous soul and the virtuous poet alike.     

Not new but novel. Notes on the historiography of Byzantine law

Abstract

It is some time since the late Alexander Kazhdan undertook a private crusade under the title ‘Do we need a new history of Byzantine law?’ Of course his answer was in the affirmative. In one sense one would be unable to disagree; in another sense, however, one ought to answer that the history Kazhdan was asking for would not so much be new; rather it would be a novelty, as it had not been written before.     

'[…;] all poetry is difficult […]: the limitations of Seferis' modernist poetics

Abstract

In Greece, as in several other countries in the period between the two World Wars, one of the serious charges frequently made against Modernism was that it was impossibly bad mannered towards the reader – that it made no effort at all to communicate and that modernist poetry was ‘difficult’ or ‘obscure’. For example, as early as 1931, Kostis Palamas – the poet who had had an enormous impact on Greek literary affairs in the first half of this century – in a charming if not somewhat condescending letter addressed to George Seferis, noted that the poems of <inline-graphic href="splitsection4_in1.tif"/>were ‘cryptographic’ and stated that he was personally unable to find the ‘key’ that was needed for deciphering such difficult poetry (Palamas 1931). A few years earlier, Seferis himself had noted in his journals that whenever he tried to read Valery's poems to Palamas and his circle, they had reacted by saying that they did not have time to solve ‘puzzles’ (1975: 62).     

Ancient Greek Myth in Angelos Sikelianos

Abstract

In the introduction to Angelos Sikelianos: Selected Poems, the translators speak of Sikelianos's ‘mythological attitude … toward life’ and of his conception of myth not so much ‘as a rhetorical or metaphorical device but as a spontaneous creation of the human soul directed toward the revelation of a hidden spiritual life’, in short, of mythology as a kind of religion closely related to Schelling's perception of the function of myth. These remarks, written originally some years ago, may have their just proportion of truth, but in keeping with most introductory remarks, they strike me as rather too general, rather too undiscriminating when one brings them face to face with Sikelianos's practice at different moments of his career. I want to try to be more discriminating by considering the role of myth – specifically ancient Greek myth – in the poet's work both early and late in his career. I think it is a changing role, perhaps not in his fundamental association of gods with a contemporary landscape and his revelation of those mysteries that lie hidden in our everyday lives, but in the mode of this association and this revelation, and in the depth of their poetic significance.     

Arthur Schnitzler’s Professor Bernhardi — Antisemitism on the Stage and in Reality

Abstract

Professor Bernhardi was one of Schnitzler’s most successful plays, and at the same time, a key document in the development of his Austrian-Jewish identity. The central conflict in the play is not, as often assumed, that of science against religion, but rather that between the critically minded individual and those who submit to a political or religious programme. The figure of Bernhardi reflects Schnitzler’s own position on the Jewish identity crisis, which may be termed ‘enlightened apolitical individualism’. In addition to his experiences working in his father’s clinic, Schnitzler drew inspiration for the plot from sources that are cited here for the first time.     

The Concept of Corruption in J.G.A. Pocock's The Machiavellian Moment

SUMMARY

In the scholarship on the concept of political corruption, one frequently encounters the lamentation that the manner in which the concept is deployed in liberal modernity is insufficiently attuned to the richer sense in which the term was employed in the ‘civic humanist’ tradition. In these lamentations, the usual point of reference is J.G.A. Pocock's The Machiavellian Moment, a work that made corruption the central term of art in a political language stretching from the Renaissance to the eighteenth century and beyond. Certainly there is something quite attractive today about the ‘Machiavellian’ inflection of the term—our era is replete with the very things the protagonists of Pocock's story decried: debt, dependency, oligarchy, standing armies and the diminution of civic duties. But to what extent is Pocock's classic text a reliable guide for those studying the concept of corruption? This article suggests that Pocock uses the term in an excessively capacious manner, which both weakens his book's utility for understanding eighteenth-century political thought and undermines its power as a foundation for political critique by civic-minded anti-corruption reformers.     

The Cultural and Historical Openness of Bernard Narokobi’s ‘Melanesian Way’

ABSTRACT

Narokobi’s call for a distinctive ‘Melanesian Way’ was not rigid traditionalism. Narokobi understood Melanesian indigeneity as agentively engaging the foreign, seeking and welcoming it, as opposed to merely acquiescing to it as an unbidden, external force. This understanding was informed by Narokobi’s Arapesh cultural background and his experience of a historic movement led by the visionary Arapesh leader Sir Pita Simogun in the 1950s to modernize the distinctive cultural institution of the Arapesh ‘roads’, which were practical travel passageways as well as valued channels of exchange and social relationships. The modernized Arapesh road facilitated Narokobi’s passage to advanced education just as new scholarships and opportunities were created by Australia’s acceleration of decolonization, positioning him to study law in Sydney and play a central role in planning for PNG’s constitution. It was also a potent Indigenous model that Narokobi built upon in his famous concept of the ‘Melanesian Way’.     

Weapon‐related Cranial Lesions from Medieval and Renaissance Turin,Italy

Archaeological excavations carried out in the square around the Cathedral of S. Giovanni in Turin brought to light burials referable to the medieval and Renaissance periods. The anthropological examination of the skeletal remains allowed to identify two skeletons from the medieval period (10th–11th centuries) and four skeletons from the Renaissance age (15th century) showing weapon‐related cranial injuries. These peri mortem lesions are indicators of interpersonal aggression and in particular of armed conflicts. The two individuals from the early medieval period presented three traumas consisting in sharp force lesions caused by bladed weapons. As regards the Renaissance sample, the majority of the nine peri mortem injuries were sharp force wounds, followed by a blunt force trauma. These distribution patterns might reflect different fighting techniques, whereas the side distribution and location of the skull trauma provide further indications on the fighting modalities. Identification of the weapons that caused these traumas is suggested. The lack of post‐cranial wounds at Piazza S. Giovanni might be explained by the greater attention paid to the head, which was the main target of attack, or by adequate protection of the body through medieval and Renaissance armours. Otherwise, the wounds in the body would have been found only in the soft tissues, with no involvement of the bones. Despite the presence of weapon injuries, the results obtained from the study of the Renaissance sample are different from the findings of other contemporary battlefields. It is highly likely that the individuals of the Renaissance age were not young soldiers employed in war episodes and brought back for burial in Turin after battles that had taken place elsewhere. Instead, they were probably individuals who had died in riots or in other violent city episodes, as the historical records for the Renaissance age seem to confirm. Copyright © 2013 John Wiley & Sons, Ltd.     

European solidarity: a semantic history

Abstract

‘European solidarity’ is one of the most frequently used words in contemporary public discourse, but what does it mean? This article investigates the historical and semantic background of the term in English, French, German, Italian and Spanish since the French Revolution, when ‘solidarity’ became a political keyword for the first time in European history. With the founding of the Holy Alliance in 1815 the idea of ‘European solidarity’ as an instrument for achieving political order on the continent emerged. A historical longitudinal analysis via the Ngram Viewer reveals that the frequency of ‘solidarity’ follows or depends on certain crisis moments in history, such as revolutions, wars or economic troubles. ‘Solidarity’ belongs to the history of emotions and propaganda but is not a stable value system that consolidates political culture. It also seems to play a greater role in the national rather than in the European context. As a European political expression, ‘solidarity’ is not genuinely European but borrowed from the national political vocabulary. Moreover, the article outlines the semantic field of ‘European solidarity’ by showing linkages between ‘solidarity’ and other words.     

Legislating the Melanesian Way: Bernard Narokobi and the Law Reform Commission of Papua New Guinea

Abstract

A common criticism of Bernard Narokobi is that his vision of the ‘Melanesian Way’ was vague and imprecise. This article argues against this claim by describing the activities Narokobi undertook as the head of the Law Reform Commission of Papua New Guinea (1975–8). Using the example of his suggested revision of adultery laws, this article shows that Narokobi realized his abstract vision of the Melanesian Way in the most concrete and specific way possible: by attempting to reform the law. Much of Narokobi's legal reform work was unsuccessful, but a full understanding of his philosophy can only be achieved by reading his legal work alongside his published writings like The Melanesian Way.