JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Some time in 1540 or 1541, a bound manuscript copy of a selection of VittoriaColonna's published and unpublished sonnets was sent to Marguerite d'Angouleme, Queen of Navarre, who had been requesting a copy of the poet's work via the French ambassador to Rome, George d'Armagnac. Some doubt lingers over the precise role that the poet herself took in the preparation of this manuscript gift. The correspondence relating to the dispatching of the manuscript has been attributed to Carlo Gualteruzzi, who on various occasions seems to have acted as Colonna's literary agent or secretary, a fact which has led some critics to assume that the project was his own, the poet merely providing access to her work.1 However, Colonna's apparent distance from the sending of the manuscript can justifiably be ascribed to a desire for the necessary aristocratic detachment from the indignity of self-promotion, as well perhaps as a more 'feminine' need for modesty and decorum. This manuscript and another one prepared for Michelangelo at around the same time appear in fact to have been the only instances in which Colonna was involved in the dissemination of a body of work as a gift to close friends.2 It was the French queen who initiated a correspondence between the two women, in which they wrote of their deep faith and spiritual concerns and gave expression to the high esteem in which they held each other. In keeping with her devout and unworldly role as a pious widow, as well as in recognition of the other woman's superior status, Colonna positions herself in her letters as vastly inferior to Navarre, and often refers to the great honour that the other has done her in seeking her out as a correspondent. Navarre in turn adopts a tone of equal self-abasement, claiming that she in fact is the imperfect one of the two, 'per il dentro io mi sento si contraria alla vostra buona openione', and expresses the hope that she will be elevated onto a higher spiritual plane through her contact with Colonna: 'mediante le vostre buone preghiere elle mi saranno uno sprone per uscire del luoco, ove io sono, et cominciar a correre appresso di voi.'3 A self-conscious and insistent emphasis on the two See for example Angela Dillon Bussi, 'Vittoria Colonna: Rime (Sonetti)', in Vittoria Colonna: Dichterin undMuse Michelangelos, Catalogue to the Exhibition at the Kunsthistorisches Museum, Vienna, curated by Silvia Ferino-Pagden, 25 February-25 May 1997 (Vienna: Skira, 1997), pp. 202-04. Tobia Toscano argues that the attribution to Gualteruzzi of the letter concerning Navarre's manuscript is in fact extremely uncertain. He puts forward the hypothesis that it was Pietro Bembo, perhaps in agreement with Gualteruzzi, who organised th...
The Sacred Home in Renaissance Italy explores private devotional life in the Italian Renaissance home between 1400 and 1600, and suggests that piety was not confined to the Church and the convent but infused daily life within the household. Books, buildings, objects, spaces, images, and archival sources help to cast light on the practice of religion in the home. Acts of devotion, from routine prayers to extraordinary religious experiences such as miracles and visions, frequently took place at home amid the joys and trials of domestic life—childbirth, marriage, infertility, sickness, accidents, poverty, and death. The book moves beyond traditional research on the Renaissance in important ways. First, it breaks free from the usual focus on Venice, Florence, and Rome to investigate practices of piety across the Italian peninsula. In particular, new research into the city of Naples, the Marche, and the Venetian mainland offers fresh insights into the devotional life of the laity. Moreover, it goes beyond the study of elites to include artisanal and lower-status households, and points to the role of gender and age in shaping religious experience. Drawing on a wide range of textual, material, and visual sources, this book recovers a host of lost voices and compelling narratives at the intersection between the divine and the everyday. Its multidisciplinary approach enables unprecedented glimpses through the keyhole into the spiritual lives of Renaissance Italians.
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