We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Late medieval Italy witnessed the widespread rise of the cult of the Virgin, as reflected in the profusion of paintings, sculptures, and fresco cycles created in her honor during this period. The cathedral of papal Orvieto especially reflects the strong Marian tradition through its fresco and stained-glass window narrative cycles. In this study, Sara James explores its complex narrative programs. She demonstrates how a papal plan for the cathedral to emulate the basilica of S. Maria Maggiore in Rome, together with Dominican and Franciscan texts, determined the choices and arrangement of scenes. The result is a tour de force of Marian devotion, superior artistry, and compelling story-telling. James also shows how the narratives promoted agendas tied to the city's history and principal religious feasts. Not only are these works more interesting, sophisticated, and theologically rich than previously realized, but, as James argues, each represents the acme in their respective media of their generation in central Italy.
IN September of 1515, Thomas Wolsey, Archbishop of York, received a cardinal's hat from the Pope; on Christmas Eve of the same year, he attained the chain of office of Lord Chancellor of England from King Henry VIII. Compounding the cardinal's hat with the chain of Lord Chancellor unleashed Wolsey's unbridled passion. For the next fourteen years, he would be the most powerful man in England except, possibly, for the king. As his power increased, so did his interest in displaying it. Using the generous income from his ecclesiastical benefices, Wolsey embarked upon a building campaign whose scale was unprecedented for an English churchman and Lord Chancellor. Few English kings had built on such a scale. How could Wolsey justify his grandiose behavior? The answer lies in the web of court decorum and the source of his models. As this paper will demonstrate, Wolsey, as a prince of the church, looked beyond the shores of England to Rome, where he found the building programs of Italian cardinals from high ranking families with close ties to the papal throne to set an appropriate benchmark for his own display of rank and position. Wolsey's behavior, his decorum, his vision of the display of power in the present and in perpetuity, and his buildings— including their location, layout, furnishings, embellishments, ceremonial function, and the theory that drove them—drew heavily on Italian models.