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From Wikipedia, the free encyclopedia

David, by Michelangelo (1501–1504), Accademia di Belle Arti, Florence, Italy) is a masterpiece of Renaissance and world art.
David, by Michelangelo (1501–1504), Accademia di Belle Arti, Florence, Italy) is a masterpiece of Renaissance and world art.

The Renaissance (UK: /rɪˈnsəns/, US: /rɛnəˈsɑːns/)[1] is a period in European history, covering the span between the 14th and 17th centuries and marking the transition from the middle ages to modernity. The traditional view focused more on the early modern aspects of the Renaissance and argued that it was a break from the past, but many historians today focus more on its medieval aspects and argue that it was an extension of the late medieval period.[2][3]

The intellectual basis of the Renaissance was its own invented version of humanism, derived from the concept of Roman Humanitas and the rediscovery of classical Greek philosophy, such as that of Protagoras, who said that "Man is the measure of all things." This new thinking became manifest in art, architecture, politics, science and literature. Early examples were the development of perspective in oil painting and the recycled knowledge of how to make concrete. Although the invention of metal movable type sped the dissemination of ideas from the later 15th century, the changes of the Renaissance were not uniformly experienced across Europe: the very first traces appear in Italy as early as the late 13th century, in particular with the writings of Dante and the paintings of Giotto.

As a cultural movement, the Renaissance encompassed innovative flowering of Latin and vernacular literatures, beginning with the 14th-century resurgence of learning based on classical sources, which contemporaries credited to Petrarch; the development of linear perspective and other techniques of rendering a more natural reality in painting; and gradual but widespread educational reform. In politics, the Renaissance contributed to the development of the customs and conventions of diplomacy, and in science to an increased reliance on observation and inductive reasoning. Although the Renaissance saw revolutions in many intellectual pursuits, as well as social and political upheaval, it is perhaps best known for its artistic developments and the contributions of such polymaths as Leonardo da Vinci and Michelangelo, who inspired the term "Renaissance man".[4][5]

The Renaissance began in Florence, Italy, in the 14th century.[6] Various theories have been proposed to account for its origins and characteristics, focusing on a variety of factors including the social and civic peculiarities of Florence at the time: its political structure; the patronage of its dominant family, the Medici;[7][8] and the migration of Greek scholars and texts to Italy following the Fall of Constantinople to the Ottoman Turks.[9][10][11] Other major centres were northern Italian city-states such as Venice, Genoa, Milan, Bologna, and finally Rome during the Renaissance Papacy.

The Renaissance has a long and complex historiography, and, in line with general scepticism of discrete periodizations, there has been much debate among historians reacting to the 19th-century glorification of the "Renaissance" and individual culture heroes as "Renaissance men", questioning the usefulness of Renaissance as a term and as a historical delineation.[12] The art historian Erwin Panofsky observed of this resistance to the concept of "Renaissance":

It is perhaps no accident that the factuality of the Italian Renaissance has been most vigorously questioned by those who are not obliged to take a professional interest in the aesthetic aspects of civilization – historians of economic and social developments, political and religious situations, and, most particularly, natural science – but only exceptionally by students of literature and hardly ever by historians of Art.[13]

Some observers have called into question whether the Renaissance was a cultural "advance" from the Middle Ages, instead seeing it as a period of pessimism and nostalgia for classical antiquity,[14] while social and economic historians, especially of the longue durée, have instead focused on the continuity between the two eras,[15] which are linked, as Panofsky observed, "by a thousand ties".[16]

The word Renaissance, literally meaning "Rebirth" in French, first appeared in English in the 1830s.[17] The word also occurs in Jules Michelet's 1855 work, Histoire de France. The word Renaissance has also been extended to other historical and cultural movements, such as the Carolingian Renaissance and the Renaissance of the 12th century.[18]

YouTube Encyclopedic

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  • ✪ The Renaissance: Was it a Thing? - Crash Course World History #22
  • ✪ HISTORY OF IDEAS - The Renaissance
  • ✪ History of the Renaissance
  • ✪ The Renaissance Unchained S01E01 Gods, Myths and Oil Paints
  • ✪ All About the Renaissance [Full Program]

Transcription

Hi, Iím John Green, This is Crash Course: World History and today weíre going to talk about something that ought to be controversial: The Renaissance. So you probably already know about the Renaissance thanks to the work of noted teenage mutant ninja turtles Leonardo, Michelangelo, Donatello, and Raphael. But that isnít the whole story. Mr. Green, Mr. Green. What about Splinter? I think he was an architect. Ugh, me from the past, youíre such an idiot. Splinter was a painter, sculptor, AND an architect. He was a quite a Renaissance rat. [Intro music] [intro music] [intro music] [intro music] [intro music] [intro music] [intro music] Right, so the story goes that the Renaissance saw the rebirth of European culture after the miserable Dark Ages, and that it ushered in the modern era of secularism, rationality, and individualism. And those are all in the list of things we like here at Crash Course. Mr. Green. I think youíre forgetting Cool Ranch Doritos? Yeah, fair enough. Then whatís so controversial? Well, the whole idea of a European Renaissance presupposes that Europe was like an island unto itself that was briefly enlightened when the Greeks were ascendant and then lost its way and then rediscovered its former European glory. Furthermore, Iím going to argue that the Renaissance didnít even necessarily happen. But first, letís assume that it did. Essentially, the Renaissance was an efflorescence of arts (primarily visual, but also to a lesser extent literary) and ideas in Europe that coincided with the rediscovery of Roman and Greek culture. Itís easiest to see this in terms of visual art, Renaissance art tends to feature a focus on the human form, somewhat idealized, as Roman and especially Greek art had. And this ìclassicizingî is also rather apparent in the architecture of the Renaissance which featured all sorts of Greek columns and triangular pediments and Roman arches and domes. In fact, looking at a Renaissance building you might even be able to fool yourself into thinking youíre looking at an actual Greek building, if you sort of squint and ignore the fact that Greek buildings tend to be, you know, ruins. In addition to rediscovering, that is, copyingóGreek and Roman art, the Renaissance saw the rediscovery of Greek and Roman writings and their ideas. And that opened up a whole new world for scholarsówell, not a new world, actually since the texts were more than 1000 years old, but you know what I mean. The scholars who examined, translated, and commented upon these writings were called humanists, which can be a little bit of a confusing term, because it implies they were concerned with, you know, humans rather than, say, the religious world. Which can add to the common, but totally incorrect, assumption that Renaissance writers and artists and scholars were, like, secretly not religious. Thatís a favorite favorite area of speculation on the Internet and in Dan Brown novels, but the truth is that Renaissance artists were religious. As evidence, let me present you with that fact that they painted the Madonna over and over and over and over and over and STAN! Anyway, all humanism means is that these scholars studied what were called the humanities. Literature, philosophy, history. Today, of course, these areas of study are known as the so-called dark arts. What? Liberal arts? Aw, Stan, youíre always making history less fun. I WANT TO BE A PROFESSOR OF THE DARK ARTS. Stan (O/C): The Dark Arts job, itís a dangerous position. John: Yeah, I guess thatís true, so weíll stick with this. Right so here at Crash Course, we try not to focus too much on dates, but if Iím going to convince you that the Renaissance didnít actually happen, I should probably tell you, you know, when it didnít happen. So traditionally the Renaissance is associated with the 15th and 16th centuries. Ish. The Renaissance happened all across Europe, but weíre going to focus on Italy, because I want to and I own the video camera. Plus, Italy really spawned the Renaissance. What was it about Italy that lent itself to Renaissancing? Was it the wine? The olives? The pasta? The plumbers? The relative permissiveness when it comes to the moral lassitude of their leaders? Well, letís go to the Thought Bubble. Italy was primed for Renaissance for exactly one reason: Money. A society has to be super rich to support artists and elaborate building projects and to feed scholars who translate and comment on thousand-year-old documents. And the Italian city states were very wealthy for two reasons. First, many city states were mini-industrial powerhouses each specializing in a particular industrial product like Florence made cloth, Milan made arms. Second, the cities of Venice and Genoa got stinking rich from trade. Genoa turned out a fair number of top-notch sailors, like for instance Christopher Columbus. But the Venetians became the richest city state of all. As youíll remember from the Crusades, the Venetians were expert sailors, shipbuilders, and merchantsóand as youíll remember from our discussions of Indian Ocean trade, they also had figured out ways to trade with Islamic empires, including the biggest economic power in the region: the Ottomans. Without trading with the Islamic world, especially in pepper, Venice couldnít have afforded all those paintersónor would they have had money to pay for the incredibly fancy clothes they put on to pose for their fancy portraits. The clothes, the paint, the painters, enough food to get a double chinóall of that was paid for with money from trade with the Ottomans. I know I talk a lot about trade, but thatís because itís so incredibly awesome, and it really does bind the world together. And while trade can lead to conflicts, on balance, it has been responsible for more peaceful contacts than violent ones because, you know, death is bad for business. This was certainly the case in the Eastern Mediterranean where the periods of trade-based diplomacy were longer and more frequent than periods of war, even though all we ever talk about is war because itís very dramatic, which is why my brother Hankís favorite video game is called Assassin's Creed, not Some Venetian Guys Negotiate A Trade Treaty. Thanks, Thought Bubble. So hereís another example of non-Europeans supporting the Renaissance: The Venetians exported textiles to the Ottomans. They were usually woven in other cities like Florence, and the reason Florentine textiles were so valuable is because their color remained vibrant. That is because they were dyed with a chemical called alum, which was primarily found in Anatolia, in the Ottoman Empire. So to make the textiles the Ottomans craved, the Italians needed Ottoman alum, at least until 1460. When Giovanni da Castro, Pope Pius IIís godson, discovered alum, in Italy, in Tolfa. And he wrote to his godfather, the Pope: ìToday I bring you victory over the Turk. Every year they wring from the Christians more than 300,000 ducats for the alum with which we dye wool various colors Ö But I have found seven mountains so rich in this material that they could supply seven worlds. If you will give orders to engage workmen, build furnaces, and smelt the ore, you will provide all Europe with alum and the Turk will lose all his profits. Instead they will accrue to you Öî So the Pope was like, ìHeck yeah.î More importantly he granted a monopoly on the mining rights of alum to a particular Florentine family, the Medicis. You know, the ones you always see painted. But vitally, Italian alum mines didnít bring victory over the Turks, or cause them to lose all their profits, just as mining and drilling at home never alleviate the need for trade. Okay, one last way contact with Islam helped to create the European Renaissance, if indeed it happened: The Muslim world was the source of many of the writings that Renaissance scholars studied. For centuries, Muslim scholars had been working their way through ancient Greek writings, especially Ptolemy and Aristotle, who despite being consistently wrong about everything managed to be the jumping off point for thinking both in the Christian and Muslim worlds. And the fall of Constantinople in 1453 helped further spread Greek ideas because Byzantine scholars fled for Italy, taking their books with them. So we have the Ottomans to thank for that, too. And even after it had become a Muslim capital, Istanbul was still, like, the number one destination for book nerds searching for ancient Greek texts. Plus, if we stretch our definition of Renaissance thought to include scientific thought, there is a definite case to be made that Muslim scholars influenced Copernicus, arguably the Renaissanceís greatest mind. Oh, itís time for the open letter? An Open Letter to Copernicus. But first, letís see whatís in the secret compartment today. Wow, the heliocentric solar system? Cool. Earth in the middle, sun in the middle, earth in the middle, sun in the middle. Ptolemy. Copernicus. Ptolemy. Copernicus. Right, an open letter to Copernicus. Dear Copernicus, Why you always gotta make the rest of us look so bad? You were both a lawyer and a doctor? That doesnít seem fair. You spoke four languages and discovered that the earth is not the center of the universe, come on. But at least you didnít discover it entirely on your own. Now, thereís no way to be sure that you had access to Muslim scholarship on this topic. But one of your diagrams is so similar to a proof found in an Islamic mathematics treatise that itís almost impossible that you didnít have access to it. Even the letters on the diagram are almost the same. So at least I can tell my mom that when she asks why Iím not a doctor and a lawyer and the guy who discovered the heliocentric solar system. Best wishes, John Green Alright, so now having spent the last several minutes telling you why the Renaissance happened in Italy and not in, I donít know, like India or Russia or whatever, Iím going to argue that the Renaissance did not in fact happen. Letís start with the problem of time. The Renaissance isnít like the Battle of Hastings or the French Revolution where people were aware that they were living amid history. Like, when I was eleven and most of you didnít exist yet, my dad made my brother and me turn off the Cosby Show and watch people climbing on the Berlin Wall so we could see history. But no one, like, woke their kids up in Tuscan village in 1512 like, ìMario, Luigi, come outside. The Renaissance is here!î ìHurry, weíre living in a glorious new era, where manís relationship to learning is changing.î ìI somehow feel a new sense of individualism based on my capacity for reason.î No. In fact, most people in Europe were totally unaware of the Renaissance, because its art and learning affected a tiny sliver of the European population. Like, life expectancy in many areas of Europe actually went down during the Renaissance. Art and learning of the Renaissance didnít filter down to most people the way that technology does today. And really the Renaissance was only experienced by the richest of the rich and those people, like painters, who served them. I mean, there were some commercial opportunities, like for framing paintings or binding books, but the vast majority of Europeans still lived on farms either as free peasants or tenants. And the rediscovery of Aristotle didnít in any way change their lives, which were governed by the rising and setting of the sun, and, intellectually, by the Catholic Church. In fact, probably about 95% of Europeans never encountered the Renaissanceís opulence or art or modes of thought. We have constructed the Renaissance as important not because it was so central to the 15th century. I mean, at the time Europe wasnít the worldís leader in, anything other than the tiny business of Atlantic trade. We remember it as important because it matters to us now. It gave us the ninja turtles. We care about Aristotle and individualism and the Mona Lisa and the possibility that Michelangelo painted an anatomically correct brain onto the ceiling of the Sistine Chapel, because these things give us a narrative that makes sense. Europe was enlightened, and then it was unenlightened, and then it was re-enlightened, and ever since itís been the center of art and commerce and history. You see that cycle of life, death, and rebirth a lot in historical recollection, but it just isnít accurate. So itís true that many of the ideas introduced to Europe in the 15th and 16th centuries became very important. But remember, when we talk about the Renaissance, weíre talking about hundreds of years. I mean, although they share ninja turtledom, Donatello and Raphael were born 97 years apart. And the Renaissance humanist Petrarch was born in 1304, 229 years before the Renaissance humanist Montaigne. Thatís almost as long as the United States has existed. So was the Renaissance a thing? Not really. It was a lot of mutually interdependent things that occurred over centuries. Stupid truth always resisting simplicity. Thanks for watching. Iíll see you next week.

Contents

Overview

The Renaissance was a cultural movement that profoundly affected European intellectual life in the early modern period. Beginning in Italy, and spreading to the rest of Europe by the 16th century, its influence was felt in literature, philosophy, art, music, politics, science, religion, and other aspects of intellectual inquiry. Renaissance scholars employed the humanist method in study, and searched for realism and human emotion in art.[19]

Renaissance humanists such as Poggio Bracciolini sought out in Europe's monastic libraries the Latin literary, historical, and oratorical texts of Antiquity, while the Fall of Constantinople (1453) generated a wave of émigré Greek scholars bringing precious manuscripts in ancient Greek, many of which had fallen into obscurity in the West. It is in their new focus on literary and historical texts that Renaissance scholars differed so markedly from the medieval scholars of the Renaissance of the 12th century, who had focused on studying Greek and Arabic works of natural sciences, philosophy and mathematics, rather than on such cultural texts.

In the revival of neo-Platonism Renaissance humanists did not reject Christianity; quite the contrary, many of the Renaissance's greatest works were devoted to it, and the Church patronized many works of Renaissance art. However, a subtle shift took place in the way that intellectuals approached religion that was reflected in many other areas of cultural life.[20] In addition, many Greek Christian works, including the Greek New Testament, were brought back from Byzantium to Western Europe and engaged Western scholars for the first time since late antiquity. This new engagement with Greek Christian works, and particularly the return to the original Greek of the New Testament promoted by humanists Lorenzo Valla and Erasmus, would help pave the way for the Protestant Reformation.

Well after the first artistic return to classicism had been exemplified in the sculpture of Nicola Pisano, Florentine painters led by Masaccio strove to portray the human form realistically, developing techniques to render perspective and light more naturally. Political philosophers, most famously Niccolò Machiavelli, sought to describe political life as it really was, that is to understand it rationally. A critical contribution to Italian Renaissance humanism Giovanni Pico della Mirandola wrote the famous text "De hominis dignitate" (Oration on the Dignity of Man, 1486), which consists of a series of theses on philosophy, natural thought, faith and magic defended against any opponent on the grounds of reason. In addition to studying classical Latin and Greek, Renaissance authors also began increasingly to use vernacular languages; combined with the introduction of printing, this would allow many more people access to books, especially the Bible.[21]

In all, the Renaissance could be viewed as an attempt by intellectuals to study and improve the secular and worldly, both through the revival of ideas from antiquity, and through novel approaches to thought. Some scholars, such as Rodney Stark,[22] play down the Renaissance in favor of the earlier innovations of the Italian city-states in the High Middle Ages, which married responsive government, Christianity and the birth of capitalism. This analysis argues that, whereas the great European states (France and Spain) were absolutist monarchies, and others were under direct Church control, the independent city republics of Italy took over the principles of capitalism invented on monastic estates and set off a vast unprecedented commercial revolution that preceded and financed the Renaissance.

Origins

View of Florence, birthplace of the Renaissance
View of Florence, birthplace of the Renaissance

Many argue that the ideas characterizing the Renaissance had their origin in late 13th-century Florence, in particular with the writings of Dante Alighieri (1265–1321) and Petrarch (1304–1374), as well as the paintings of Giotto di Bondone (1267–1337). Some writers date the Renaissance quite precisely; one proposed starting point is 1401, when the rival geniuses Lorenzo Ghiberti and Filippo Brunelleschi competed for the contract to build the bronze doors for the Baptistery of the Florence Cathedral (Ghiberti won).[23] Others see more general competition between artists and polymaths such as Brunelleschi, Ghiberti, Donatello, and Masaccio for artistic commissions as sparking the creativity of the Renaissance. Yet it remains much debated why the Renaissance began in Italy, and why it began when it did. Accordingly, several theories have been put forward to explain its origins.

During the Renaissance, money and art went hand in hand. Artists depended entirely on patrons while the patrons needed money to foster artistic talent. Wealth was brought to Italy in the 14th, 15th, and 16th centuries by expanding trade into Asia and Europe. Silver mining in Tyrol increased the flow of money. Luxuries from the Eastern world, brought home during the Crusades, increased the prosperity of Genoa and Venice.[24]

Jules Michelet defined the 16th-century Renaissance in France as a period in Europe's cultural history that represented a break from the Middle Ages, creating a modern understanding of humanity and its place in the world.[25]

Latin and Greek phases of Renaissance humanism

In stark contrast to the High Middle Ages, when Latin scholars focused almost entirely on studying Greek and Arabic works of natural science, philosophy and mathematics,[26] Renaissance scholars were most interested in recovering and studying Latin and Greek literary, historical, and oratorical texts. Broadly speaking, this began in the 14th century with a Latin phase, when Renaissance scholars such as Petrarch, Coluccio Salutati (1331–1406), Niccolò de' Niccoli (1364–1437) and Poggio Bracciolini (1380–1459) scoured the libraries of Europe in search of works by such Latin authors as Cicero, Lucretius, Livy and Seneca.[27] By the early 15th century, the bulk of the surviving such Latin literature had been recovered; the Greek phase of Renaissance humanism was under way, as Western European scholars turned to recovering ancient Greek literary, historical, oratorical and theological texts.[28]

Unlike with Latin texts, which had been preserved and studied in Western Europe since late antiquity, the study of ancient Greek texts was very limited in medieval Western Europe. Ancient Greek works on science, maths and philosophy had been studied since the High Middle Ages in Western Europe and in the medieval Islamic world (normally in translation), but Greek literary, oratorical and historical works (such as Homer, the Greek dramatists, Demosthenes and Thucydides) were not studied in either the Latin or medieval Islamic worlds; in the Middle Ages these sorts of texts were only studied by Byzantine scholars. One of the greatest achievements of Renaissance scholars was to bring this entire class of Greek cultural works back into Western Europe for the first time since late antiquity. Arab logicians had inherited Greek ideas after they had invaded and conquered Egypt and the Levant. Their translations and commentaries on these ideas worked their way through the Arab West into Iberia and Sicily, which became important centers for this transmission of ideas. From the 11th to the 13th century, many schools dedicated to the translation of philosophical and scientific works from Classical Arabic to Medieval Latin were established in Iberia. Most notably the Toledo School of Translators. This work of translation from Islamic culture, though largely unplanned and disorganized, constituted one of the greatest transmissions of ideas in history.[29] This movement to reintegrate the regular study of Greek literary, historical, oratorical and theological texts back into the Western European curriculum is usually dated to the 1396 invitation from Coluccio Salutati to the Byzantine diplomat and scholar Manuel Chrysoloras (c. 1355–1415) to teach Greek in Florence.[30] This legacy was continued by a number of expatriate Greek scholars, from Basilios Bessarion to Leo Allatius.

Social and political structures in Italy

A political map of the Italian Peninsula circa 1494
A political map of the Italian Peninsula circa 1494

The unique political structures of late Middle Ages Italy have led some to theorize that its unusual social climate allowed the emergence of a rare cultural efflorescence. Italy did not exist as a political entity in the early modern period. Instead, it was divided into smaller city states and territories: the Kingdom of Naples controlled the south, the Republic of Florence and the Papal States at the center, the Milanese and the Genoese to the north and west respectively, and the Venetians to the east. Fifteenth-century Italy was one of the most urbanised areas in Europe.[31] Many of its cities stood among the ruins of ancient Roman buildings; it seems likely that the classical nature of the Renaissance was linked to its origin in the Roman Empire's heartland.[32]

Historian and political philosopher Quentin Skinner points out that Otto of Freising (c. 1114–1158), a German bishop visiting north Italy during the 12th century, noticed a widespread new form of political and social organization, observing that Italy appeared to have exited from Feudalism so that its society was based on merchants and commerce. Linked to this was anti-monarchical thinking, represented in the famous early Renaissance fresco cycle Allegory of Good and Bad Government in Siena by Ambrogio Lorenzetti (painted 1338–1340), whose strong message is about the virtues of fairness, justice, republicanism and good administration. Holding both Church and Empire at bay, these city republics were devoted to notions of liberty. Skinner reports that there were many defences of liberty such as the Matteo Palmieri (1406–1475) celebration of Florentine genius not only in art, sculpture and architecture, but "the remarkable efflorescence of moral, social and political philosophy that occurred in Florence at the same time".[33]

Even cities and states beyond central Italy, such as the Republic of Florence at this time, were also notable for their merchant Republics, especially the Republic of Venice. Although in practice these were oligarchical, and bore little resemblance to a modern democracy, they did have democratic features and were responsive states, with forms of participation in governance and belief in liberty.[33][34][35] The relative political freedom they afforded was conducive to academic and artistic advancement.[36] Likewise, the position of Italian cities such as Venice as great trading centres made them intellectual crossroads. Merchants brought with them ideas from far corners of the globe, particularly the Levant. Venice was Europe's gateway to trade with the East, and a producer of fine glass, while Florence was a capital of textiles. The wealth such business brought to Italy meant large public and private artistic projects could be commissioned and individuals had more leisure time for study.[36]

Black Plague

One theory that has been advanced is that the devastation in Florence caused by the Black Death, which hit Europe between 1348 and 1350, resulted in a shift in the world view of people in 14th-century Italy. Italy was particularly badly hit by the plague, and it has been speculated that the resulting familiarity with death caused thinkers to dwell more on their lives on Earth, rather than on spirituality and the afterlife.[37] It has also been argued that the Black Death prompted a new wave of piety, manifested in the sponsorship of religious works of art.[38] However, this does not fully explain why the Renaissance occurred specifically in Italy in the 14th century. The Black Death was a pandemic that affected all of Europe in the ways described, not only Italy. The Renaissance's emergence in Italy was most likely the result of the complex interaction of the above factors.[12]

The plague was carried by fleas on sailing vessels returning from the ports of Asia, spreading quickly due to lack of proper sanitation: the population of England, then about 4.2 million, lost 1.4 million people to the bubonic plague. Florence's population was nearly halved in the year 1347. As a result of the decimation in the populace the value of the working class increased, and commoners came to enjoy more freedom. To answer the increased need for labor, workers traveled in search of the most favorable position economically.[39]

The demographic decline due to the plague had economic consequences: the prices of food dropped and land values declined by 30 to 40% in most parts of Europe between 1350 and 1400.[40] Landholders faced a great loss, but for ordinary men and women it was a windfall. The survivors of the plague found not only that the prices of food were cheaper but also that lands were more abundant, and many of them inherited property from their dead relatives.

The spread of disease was significantly more rampant in areas of poverty. Epidemics ravaged cities, particularly children. Plagues were easily spread by lice, unsanitary drinking water, armies, or by poor sanitation. Children were hit the hardest because many diseases, such as typhus and syphilis, target the immune system, leaving young children without a fighting chance. Children in city dwellings were more affected by the spread of disease than the children of the wealthy.[41]

The Black Death caused greater upheaval to Florence's social and political structure than later epidemics. Despite a significant number of deaths among members of the ruling classes, the government of Florence continued to function during this period. Formal meetings of elected representatives were suspended during the height of the epidemic due to the chaotic conditions in the city, but a small group of officials was appointed to conduct the affairs of the city, which ensured continuity of government.[42]

Cultural conditions in Florence

Lorenzo de' Medici, ruler of Florence and patron of arts (Portrait by Rubens)
Lorenzo de' Medici, ruler of Florence and patron of arts (Portrait by Rubens)

It has long been a matter of debate why the Renaissance began in Florence, and not elsewhere in Italy. Scholars have noted several features unique to Florentine cultural life that may have caused such a cultural movement. Many have emphasized the role played by the Medici, a banking family and later ducal ruling house, in patronizing and stimulating the arts. Lorenzo de' Medici (1449–1492) was the catalyst for an enormous amount of arts patronage, encouraging his countrymen to commission works from the leading artists of Florence, including Leonardo da Vinci, Sandro Botticelli, and Michelangelo Buonarroti.[7] Works by Neri di Bicci, Botticelli, da Vinci and Filippino Lippi had been commissioned additionally by the convent di San Donato agli Scopeti of the Augustinians order in Florence.[43]

The Renaissance was certainly underway before Lorenzo de' Medici came to power – indeed, before the Medici family itself achieved hegemony in Florentine society. Some historians have postulated that Florence was the birthplace of the Renaissance as a result of luck, i.e. because "Great Men" were born there by chance:[44] Leonardo da Vinci, Botticelli and Michelangelo were all born in Tuscany. Arguing that such chance seems improbable, other historians have contended that these "Great Men" were only able to rise to prominence because of the prevailing cultural conditions at the time.[45]

Characteristics

Humanism

Pico della Mirandola wrote the famous Oration on the Dignity of Man, which has been called the "Manifesto of the Renaissance".[46]
Pico della Mirandola wrote the famous Oration on the Dignity of Man, which has been called the "Manifesto of the Renaissance".[46]

In some ways humanism was not a philosophy but a method of learning. In contrast to the medieval scholastic mode, which focused on resolving contradictions between authors, humanists would study ancient texts in the original and appraise them through a combination of reasoning and empirical evidence. Humanist education was based on the programme of 'Studia Humanitatis', the study of five humanities: poetry, grammar, history, moral philosophy and rhetoric. Although historians have sometimes struggled to define humanism precisely, most have settled on "a middle of the road definition... the movement to recover, interpret, and assimilate the language, literature, learning and values of ancient Greece and Rome".[47] Above all, humanists asserted "the genius of man ... the unique and extraordinary ability of the human mind".[48]

Humanist scholars shaped the intellectual landscape throughout the early modern period. Political philosophers such as Niccolò Machiavelli and Thomas More revived the ideas of Greek and Roman thinkers and applied them in critiques of contemporary government. Pico della Mirandola wrote the "manifesto" of the Renaissance, the Oration on the Dignity of Man, a vibrant defence of thinking. Matteo Palmieri (1406–1475), another humanist, is most known for his work Della vita civile ("On Civic Life"; printed 1528), which advocated civic humanism, and for his influence in refining the Tuscan vernacular to the same level as Latin. Palmieri drew on Roman philosophers and theorists, especially Cicero, who, like Palmieri, lived an active public life as a citizen and official, as well as a theorist and philosopher and also Quintilian. Perhaps the most succinct expression of his perspective on humanism is in a 1465 poetic work La città di vita, but an earlier work, Della vita civile (On Civic Life), is more wide-ranging. Composed as a series of dialogues set in a country house in the Mugello countryside outside Florence during the plague of 1430, Palmieri expounds on the qualities of the ideal citizen. The dialogues include ideas about how children develop mentally and physically, how citizens can conduct themselves morally, how citizens and states can ensure probity in public life, and an important debate on the difference between that which is pragmatically useful and that which is honest.

The humanists believed that it is important to transcend to the afterlife with a perfect mind and body, which could be attained with education. The purpose of humanism was to create a universal man whose person combined intellectual and physical excellence and who was capable of functioning honorably in virtually any situation.[49] This ideology was referred to as the uomo universale, an ancient Greco-Roman ideal. Education during the Renaissance was mainly composed of ancient literature and history as it was thought that the classics provided moral instruction and an intensive understanding of human behavior.

Humanism and Libraries

A unique characteristic of some Renaissance libraries is that they were open to the public. These libraries were places where ideas were exchanged and where scholarship and reading were considered both pleasurable and beneficial to the mind and soul. As freethinking was a hallmark of the age, many libraries contained a wide range of writers. Classical texts could be found alongside humanist writings. These informal associations of intellectuals profoundly influenced Renaissance culture. Some of the richest "bibliophiles" built libraries as temples to books and knowledge. A number of libraries appeared as manifestations of immense wealth joined with a love of books. In some cases, cultivated library builders were also committed to offering others the opportunity to use their collections. Prominent aristocrats and princes of the Church created great libraries for the use of their courts, called "court libraries", and were housed in lavishly designed monumental buildings decorated with ornate woodwork, and the walls adorned with frescoes (Murray, Stuart A.P.)

Art

Renaissance art marks a cultural rebirth at the close of the Middle Ages and rise of the Modern world. One of the distinguishing features of Renaissance art was its development of highly realistic linear perspective. Giotto di Bondone (1267–1337) is credited with first treating a painting as a window into space, but it was not until the demonstrations of architect Filippo Brunelleschi (1377–1446) and the subsequent writings of Leon Battista Alberti (1404–1472) that perspective was formalized as an artistic technique.[50]

The development of perspective was part of a wider trend towards realism in the arts.[51] Painters developed other techniques, studying light, shadow, and, famously in the case of Leonardo da Vinci, human anatomy. Underlying these changes in artistic method was a renewed desire to depict the beauty of nature and to unravel the axioms of aesthetics, with the works of Leonardo, Michelangelo and Raphael representing artistic pinnacles that were much imitated by other artists.[52] Other notable artists include Sandro Botticelli, working for the Medici in Florence, Donatello, another Florentine, and Titian in Venice, among others.

Leonardo da Vinci's Vitruvian Man (c. 1490) demonstrates the effect writers of Antiquity had on Renaissance thinkers. Based on the specifications in Vitruvius' De architectura (1st century BC), Leonardo tried to draw the perfectly proportioned man. (Museum Gallerie dell'Accademia, Venice)
Leonardo da Vinci's Vitruvian Man (c. 1490) demonstrates the effect writers of Antiquity had on Renaissance thinkers. Based on the specifications in Vitruvius' De architectura (1st century BC), Leonardo tried to draw the perfectly proportioned man. (Museum Gallerie dell'Accademia, Venice)

In the Netherlands, a particularly vibrant artistic culture developed. The work of Hugo van der Goes and Jan van Eyck was particularly influential on the development of painting in Italy, both technically with the introduction of oil paint and canvas, and stylistically in terms of naturalism in representation (see Renaissance in the Netherlands). Later, the work of Pieter Brueghel the Elder would inspire artists to depict themes of everyday life.[53]

In architecture, Filippo Brunelleschi was foremost in studying the remains of ancient classical buildings. With rediscovered knowledge from the 1st-century writer Vitruvius and the flourishing discipline of mathematics, Brunelleschi formulated the Renaissance style that emulated and improved on classical forms. His major feat of engineering was building the dome of the Florence Cathedral.[54] Another building demonstrating this style is the church of St. Andrew in Mantua, built by Alberti. The outstanding architectural work of the High Renaissance was the rebuilding of St. Peter's Basilica, combining the skills of Bramante, Michelangelo, Raphael, Sangallo and Maderno.

During the Renaissance, architects aimed to use columns, pilasters, and entablatures as an integrated system. The Roman orders types of columns are used: Tuscan, Doric, Ionic, Corinthian and Composite. These can either be structural, supporting an arcade or architrave, or purely decorative, set against a wall in the form of pilasters. One of the first buildings to use pilasters as an integrated system was in the Old Sacristy (1421–1440) by Brunelleschi.[55] Arches, semi-circular or (in the Mannerist style) segmental, are often used in arcades, supported on piers or columns with capitals. There may be a section of entablature between the capital and the springing of the arch. Alberti was one of the first to use the arch on a monumental. Renaissance vaults do not have ribs; they are semi-circular or segmental and on a square plan, unlike the Gothic vault, which is frequently rectangular.

Renaissance artists were not pagans, although they admired antiquity and kept some ideas and symbols of the medieval past. Nicola Pisano (c. 1220–c. 1278) imitated classical forms by portraying scenes from the Bible. His Annunciation, from the Baptistry at Pisa, demonstrates that classical models influenced Italian art before the Renaissance took root as a literary movement [56]

Science

1543' Vesalius' studies inspired interest in human anatomy.
1543' Vesalius' studies inspired interest in human anatomy.
Galileo Galilei. Portrait by Renaissance painter Tintoretto
Galileo Galilei. Portrait by Renaissance painter Tintoretto

The rediscovery of ancient texts and the invention of printing democratized learning and allowed a faster propagation of more widely distributed ideas. In the first period of the Italian Renaissance, humanists favoured the study of humanities over natural philosophy or applied mathematics, and their reverence for classical sources further enshrined the Aristotelian and Ptolemaic views of the universe. Writing around 1450, Nicholas Cusanus anticipated the heliocentric worldview of Copernicus, but in a philosophical fashion.

Science and art were intermingled in the early Renaissance, with polymath artists such as Leonardo da Vinci making observational drawings of anatomy and nature. Da Vinci set up controlled experiments in water flow, medical dissection, and systematic study of movement and aerodynamics, and he devised principles of research method that led Fritjof Capra to classify him as the "father of modern science".[57] Other examples of Da Vinci's contribution during this period include machines designed to saw marbles and lift monoliths and new discoveries in acoustics, botany, geology, anatomy and mechanics.[58]

A suitable environment had developed to question scientific doctrine. The discovery in 1492 of the New World by Christopher Columbus challenged the classical worldview. The works of Ptolemy (in geography) and Galen (in medicine) were found to not always match everyday observations. As the Protestant Reformation and Counter-Reformation clashed, the Northern Renaissance showed a decisive shift in focus from Aristotelean natural philosophy to chemistry and the biological sciences (botany, anatomy, and medicine).[59] The willingness to question previously held truths and search for new answers resulted in a period of major scientific advancements.

Some view this as a "scientific revolution", heralding the beginning of the modern age,[60] others as an acceleration of a continuous process stretching from the ancient world to the present day.[61] Significant scientific advances were made during this time by Galileo Galilei, Tycho Brahe and Johannes Kepler.[62] Copernicus, in De Revolutionibus, posited that the Earth moved around the Sun. De humani corporis fabrica (On the Workings of the Human Body), by Andreas Vesalius, gave a new confidence to the role of dissection, observation, and the mechanistic view of anatomy.[63]

Another important development was in the process for discovery, the scientific method,[63] focusing on empirical evidence and the importance of mathematics, while discarding Aristotelian science. Early and influential proponents of these ideas included Copernicus, Galileo, and Francis Bacon.[64][65] The new scientific method led to great contributions in the fields of astronomy, physics, biology, and anatomy.[66][67]

Applied innovation extended to commerce. At the end of the 15th century Luca Pacioli published the first work on bookkeeping, making him the founder of accounting.[68]

Navigation and Geography

During the Renaissance, extending from 1450 to 1650 [69], every Continent was visited and mostly mapped by Europeans, except the south polar continent now known as Antarctica. This development is depicted in the large world map Nova Totius Terrarum Orbis Tabula made by the Dutch cartographer Joan Blaeu in 1648 to commemorate the Peace of Westphalia.

In 1492, Christopher Columbus sailed across the Atlantic Ocean from Spain seeking a direct route to Asia. He accidentally stumbled upon the Americas, but believed he had reached the East Indies.

In 1606, the Dutch navigator Willem Janszoon sailed from the East Indies in the VOC ship Duyfken and landed in Australia. He charted about 300 km of the west coast of Cape York Peninsula in Queensland. More than thirty Dutch expeditions followed, mapping sections of the north, west and south coasts. In 1642–1643, Abel Tasman circumnavigated the continent, proving that it was not joined to the imagined south polar continent.

By 1650, Dutch cartographers had mapped most of the coastline of the continent, which they named New Holland, except the east coast which was charted in 1770 by Captain Cook.

The long-imagined south polar continent was eventually sighted in 1820. Throughout the Renaissance it had been known as Terra Australis, or 'Australia' for short. However, after that name was transferred to New Holland in the nineteenth century, the new name of 'Antarctica' was bestowed on the south polar continent. [70]

Music

From this changing society emerged a common, unifying musical language, in particular the polyphonic style of the Franco-Flemish school. The development of printing made distribution of music possible on a wide scale. Demand for music as entertainment and as an activity for educated amateurs increased with the emergence of a bourgeois class. Dissemination of chansons, motets, and masses throughout Europe coincided with the unification of polyphonic practice into the fluid style that culminated in the second half of the sixteenth century in the work of composers such as Palestrina, Lassus, Victoria and William Byrd.

Religion

Alexander VI, a Borgia Pope infamous for his corruption
Alexander VI, a Borgia Pope infamous for his corruption

The new ideals of humanism, although more secular in some aspects, developed against a Christian backdrop, especially in the Northern Renaissance. Much, if not most, of the new art was commissioned by or in dedication to the Church.[20] However, the Renaissance had a profound effect on contemporary theology, particularly in the way people perceived the relationship between man and God.[20] Many of the period's foremost theologians were followers of the humanist method, including Erasmus, Zwingli, Thomas More, Martin Luther, and John Calvin.

The Renaissance began in times of religious turmoil. The late Middle Ages was a period of political intrigue surrounding the Papacy, culminating in the Western Schism, in which three men simultaneously claimed to be true Bishop of Rome.[71] While the schism was resolved by the Council of Constance (1414), a resulting reform movement known as Conciliarism sought to limit the power of the pope. Although the papacy eventually emerged supreme in ecclesiastical matters by the Fifth Council of the Lateran (1511), it was dogged by continued accusations of corruption, most famously in the person of Pope Alexander VI, who was accused variously of simony, nepotism and fathering four children (most of whom were married off, presumably for the consolidation of power) while a cardinal.[72]

Churchmen such as Erasmus and Luther proposed reform to the Church, often based on humanist textual criticism of the New Testament.[20] In October 1517 Luther published the 95 Theses, challenging papal authority and criticizing its perceived corruption, particularly with regard to instances of sold indulgences.[note 1] The 95 Theses led to the Reformation, a break with the Roman Catholic Church that previously claimed hegemony in Western Europe. Humanism and the Renaissance therefore played a direct role in sparking the Reformation, as well as in many other contemporaneous religious debates and conflicts.

Pope Paul III came to the papal throne (1534–1549) after the sack of Rome in 1527, with uncertainties prevalent in the Catholic Church following the Protestant Reformation. Nicolaus Copernicus dedicated De revolutionibus orbium coelestium (On the Revolutions of the Celestial Spheres) to Paul III, who became the grandfather of Alessandro Farnese (cardinal), who had paintings by Titian, Michelangelo, and Raphael, as well as an important collection of drawings, and who commissioned the masterpiece of Giulio Clovio, arguably the last major illuminated manuscript, the Farnese Hours.

Self-awareness

By the 15th century, writers, artists, and architects in Italy were well aware of the transformations that were taking place and were using phrases such as modi antichi (in the antique manner) or alle romana et alla antica (in the manner of the Romans and the ancients) to describe their work. In the 1330s Petrarch referred to pre-Christian times as antiqua (ancient) and to the Christian period as nova (new).[73] From Petrarch's Italian perspective, this new period (which included his own time) was an age of national eclipse.[73] Leonardo Bruni was the first to use tripartite periodization in his History of the Florentine People (1442).[74] Bruni's first two periods were based on those of Petrarch, but he added a third period because he believed that Italy was no longer in a state of decline. Flavio Biondo used a similar framework in Decades of History from the Deterioration of the Roman Empire (1439–1453).

Humanist historians argued that contemporary scholarship restored direct links to the classical period, thus bypassing the Medieval period, which they then named for the first time the "Middle Ages". The term first appears in Latin in 1469 as media tempestas (middle times).[75] The term la rinascita (rebirth) first appeared, however, in its broad sense in Giorgio Vasari's Lives of the Artists, 1550, revised 1568.[76][77] Vasari divides the age into three phases: the first phase contains Cimabue, Giotto, and Arnolfo di Cambio; the second phase contains Masaccio, Brunelleschi, and Donatello; the third centers on Leonardo da Vinci and culminates with Michelangelo. It was not just the growing awareness of classical antiquity that drove this development, according to Vasari, but also the growing desire to study and imitate nature.[78]

Spread

In the 15th century, the Renaissance spread rapidly from its birthplace in Florence to the rest of Italy and soon to the rest of Europe. The invention of the printing press by German printer Johannes Gutenberg allowed the rapid transmission of these new ideas. As it spread, its ideas diversified and changed, being adapted to local culture. In the 20th century, scholars began to break the Renaissance into regional and national movements.

England

"What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god!" – from William Shakespeare's Hamlet.
"What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god!" – from William Shakespeare's Hamlet.

In England, the sixteenth century marked the beginning of the English Renaissance with the work of writers William Shakespeare, Christopher Marlowe, Edmund Spenser, Sir Thomas More, Francis Bacon, Sir Philip Sidney, as well as great artists, architects (such as Inigo Jones who introduced Italianate architecture to England), and composers such as Thomas Tallis, John Taverner, and William Byrd.

France

Château de Chambord (1519–1547), one of the most famous examples of Renaissance architecture
Château de Chambord (1519–1547), one of the most famous examples of Renaissance architecture

The word "Renaissance" is borrowed from the French language, where it means "re-birth". It was first used in the eighteenth century and was later popularized by French historian Jules Michelet (1798–1874) in his 1855 work, Histoire de France (History of France).[79][80]

In 1495 the Italian Renaissance arrived in France, imported by King Charles VIII after his invasion of Italy. A factor that promoted the spread of secularism was the inability of the Church to offer assistance against the Black Death. Francis I imported Italian art and artists, including Leonardo da Vinci, and built ornate palaces at great expense. Writers such as François Rabelais, Pierre de Ronsard, Joachim du Bellay and Michel de Montaigne, painters such as Jean Clouet, and musicians such as Jean Mouton also borrowed from the spirit of the Renaissance.

In 1533, a fourteen-year-old Caterina de' Medici (1519–1589), born in Florence to Lorenzo II de' Medici and Madeleine de la Tour d'Auvergne, married Henry II of France, second son of King Francis I and Queen Claude. Though she became famous and infamous for her role in France's religious wars, she made a direct contribution in bringing arts, sciences and music (including the origins of ballet) to the French court from her native Florence.

Germany

In the second half of the 15th century, the Renaissance spirit spread to Germany and the Low Countries, where the development of the printing press (ca. 1450) and early Renaissance artists such as the painters Jan van Eyck (1395–1441) and Hieronymus Bosch (1450–1516) and the composers Johannes Ockeghem (1410–1497), Jacob Obrecht (1457–1505) and Josquin des Prez (1455–1521) predated the influence from Italy. In the early Protestant areas of the country humanism became closely linked to the turmoil of the Protestant Reformation, and the art and writing of the German Renaissance frequently reflected this dispute.[81] However, the gothic style and medieval scholastic philosophy remained exclusively until the turn of the 16th century. Emperor Maximilian I of Habsburg (ruling 1493–1519) was the first truly Renaissance monarch of the Holy Roman Empire.

Hungary

After Italy, Hungary was the first European country where the Renaissance appeared.[82] The Renaissance style came directly from Italy during the Quattrocento to Hungary first in the Central European region, thanks to the development of early Hungarian-Italian relationships – not only in dynastic connections, but also in cultural, humanistic and commercial relations – growing in strength from the 14th century. The relationship between Hungarian and Italian Gothic styles was a second reason – exaggerated breakthrough of walls is avoided, preferring clean and light structures. Large-scale building schemes provided ample and long term work for the artists, for example, the building of the Friss (New) Castle in Buda, the castles of Visegrád, Tata and Várpalota. In Sigismund's court there were patrons such as Pipo Spano, a descendant of the Scolari family of Florence, who invited Manetto Ammanatini and Masolino da Pannicale to Hungary.[83]

The new Italian trend combined with existing national traditions to create a particular local Renaissance art. Acceptance of Renaissance art was furthered by the continuous arrival of humanist thought in the country. Many young Hungarians studying at Italian universities came closer to the Florentine humanist center, so a direct connection with Florence evolved. The growing number of Italian traders moving to Hungary, specially to Buda, helped this process. New thoughts were carried by the humanist prelates, among them Vitéz János, archbishop of Esztergom, one of the founders of Hungarian humanism.[84] During the long reign of emperor Sigismund of Luxemburg the Royal Castle of Buda became probably the largest Gothic palace of the late Middle Ages. King Matthias Corvinus (r. 1458–1490) rebuilt the palace in early Renaissance style and further expanded it.[85][86]

After the marriage in 1476 of King Matthias to Beatrice of Naples, Buda became one of the most important artistic centres of the Renaissance north of the Alps.[87] The most important humanists living in Matthias' court were Antonio Bonfini and the famous Hungarian poet Janus Pannonius.[87] András Hess set up a printing press in Buda in 1472. Matthias Corvinus's library, the Bibliotheca Corviniana, was Europe's greatest collections of secular books: historical chronicles, philosophic and scientific works in the 15th century. His library was second only in size to the Vatican Library. (However, the Vatican Library mainly contained Bibles and religious materials.)[88]

In 1489, Bartolomeo della Fonte of Florence wrote that Lorenzo de' Medici founded his own Greek-Latin library encouraged by the example of the Hungarian king. Corvinus's library is part of UNESCO World Heritage.[89] Other important figures of Hungarian Renaissance include Bálint Balassi (poet), Sebestyén Tinódi Lantos (poet), Bálint Bakfark (composer and lutenist), and Master MS (fresco painter).

Netherlands

Culture in the Netherlands at the end of the 15th century was influenced by the Italian Renaissance through trade via Bruges, which made Flanders wealthy. Its nobles commissioned artists who became known across Europe.[90] In science, the anatomist Andreas Vesalius led the way; in cartography, Gerardus Mercator's map assisted explorers and navigators. In art, Dutch and Flemish Renaissance painting ranged from the strange work of Hieronymus Bosch[91] to the everyday life depictions of Pieter Brueghel the Elder.[90]

Northern Europe

Pieter Bruegel's The Triumph of Death (c. 1562) reflects the social upheaval and terror that followed the plague that devastated medieval Europe.
Pieter Bruegel's The Triumph of Death (c. 1562) reflects the social upheaval and terror that followed the plague that devastated medieval Europe.

The Renaissance in Northern Europe has been termed the "Northern Renaissance". While Renaissance ideas were moving north from Italy, there was a simultaneous southward spread of some areas of innovation, particularly in music.[92] The music of the 15th-century Burgundian School defined the beginning of the Renaissance in music, and the polyphony of the Netherlanders, as it moved with the musicians themselves into Italy, formed the core of the first true international style in music since the standardization of Gregorian Chant in the 9th century.[92] The culmination of the Netherlandish school was in the music of the Italian composer Palestrina. At the end of the 16th century Italy again became a center of musical innovation, with the development of the polychoral style of the Venetian School, which spread northward into Germany around 1600.

The paintings of the Italian Renaissance differed from those of the Northern Renaissance. Italian Renaissance artists were among the first to paint secular scenes, breaking away from the purely religious art of medieval painters. Northern Renaissance artists initially remained focused on religious subjects, such as the contemporary religious upheaval portrayed by Albrecht Dürer. Later, the works of Pieter Bruegel influenced artists to paint scenes of daily life rather than religious or classical themes. It was also during the Northern Renaissance that Flemish brothers Hubert and Jan van Eyck perfected the oil painting technique, which enabled artists to produce strong colors on a hard surface that could survive for centuries.[93] A feature of the Northern Renaissance was its use of the vernacular in place of Latin or Greek, which allowed greater freedom of expression. This movement had started in Italy with the decisive influence of Dante Alighieri on the development of vernacular languages; in fact the focus on writing in Italian has neglected a major source of Florentine ideas expressed in Latin.[94] The spread of the printing press technology boosted the Renaissance in Northern Europe as elsewhere, with Venice becoming a world center of printing.

Poland

A 16th-century Renaissance tombstone of Polish kings within the Sigismund Chapel in Kraków, Poland. The golden-domed chapel was designed by Bartolommeo Berrecci

An early Italian humanist who came to Poland in the mid-15th century was Filippo Buonaccorsi. Many Italian artists came to Poland with Bona Sforza of Milan, when she married King Sigismund I the Old in 1518.[95] This was supported by temporarily strengthened monarchies in both areas, as well as by newly established universities.[96] The Polish Renaissance lasted from the late 15th to the late 16th century and was the Golden Age of Polish culture. Ruled by the Jagiellon dynasty, the Kingdom of Poland (from 1569 known as the Polish–Lithuanian Commonwealth) actively participated in the broad European Renaissance. The multi-national Polish state experienced a substantial period of cultural growth thanks in part to a century without major wars – aside from conflicts in the sparsely populated eastern and southern borderlands. The Reformation spread peacefully throughout the country (giving rise to the Polish Brethren), while living conditions improved, cities grew, and exports of agricultural products enriched the population, especially the nobility (szlachta) who gained dominance in the new political system of Golden Liberty. The Polish Renaissance architecture has three periods of development.

The greatest monument of this style in the territory of the former Duchy of Pomerania is the Ducal Castle in Szczecin.

Portugal

Although Italian Renaissance had a modest impact in Portuguese arts, Portugal was influential in broadening the European worldview,[97] stimulating humanist inquiry. Renaissance arrived through the influence of wealthy Italian and Flemish merchants who invested in the profitable commerce overseas. As the pioneer headquarters of European exploration, Lisbon flourished in the late 15th century, attracting experts who made several breakthroughs in mathematics, astronomy and naval technology, including Pedro Nunes, João de Castro, Abraham Zacuto and Martin Behaim. Cartographers Pedro Reinel, Lopo Homem, Estêvão Gomes and Diogo Ribeiro made crucial advances in mapping the world. Apothecary Tomé Pires and physicians Garcia de Orta and Cristóvão da Costa collected and published works on plants and medicines, soon translated by Flemish pioneer botanist Carolus Clusius.

São Pedro Papa, 1530-1535, by Grão Vasco Fernandes. A pinnacle piece from when the Portuguese Renaissance had considerable external influence.
São Pedro Papa, 1530-1535, by Grão Vasco Fernandes. A pinnacle piece from when the Portuguese Renaissance had considerable external influence.

In architecture, the huge profits of the spice trade financed a sumptuous composite style in the first decades of the 16th century, the Manueline, incorporating maritime elements.[98] The primary painters were Nuno Gonçalves, Gregório Lopes and Vasco Fernandes. In music, Pedro de Escobar and Duarte Lobo produced four songbooks, including the Cancioneiro de Elvas. In literature, Sá de Miranda introduced Italian forms of verse. Bernardim Ribeiro developed pastoral romance, plays by Gil Vicente fused it with popular culture, reporting the changing times, and Luís de Camões inscribed the Portuguese feats overseas in the epic poem Os Lusíadas. Travel literature especially flourished: João de Barros, Castanheda, António Galvão, Gaspar Correia, Duarte Barbosa, and Fernão Mendes Pinto, among others, described new lands and were translated and spread with the new printing press.[97] After joining the Portuguese exploration of Brazil in 1500, Amerigo Vespucci coined the term New World,[99] in his letters to Lorenzo di Pierfrancesco de' Medici.

The intense international exchange produced several cosmopolitan humanist scholars, including Francisco de Holanda, André de Resende and Damião de Góis, a friend of Erasmus who wrote with rare independence on the reign of King Manuel I. Diogo and André de Gouveia made relevant teaching reforms via France. Foreign news and products in the Portuguese factory in Antwerp attracted the interest of Thomas More[100] and Dürer to the wider world.[101] There, profits and know-how helped nurture the Dutch Renaissance and Golden Age, especially after the arrival of the wealthy cultured Jewish community expelled from Portugal.

Russia

Renaissance trends from Italy and Central Europe influenced Russia in many ways. Their influence was rather limited, however, due to the large distances between Russia and the main European cultural centers and the strong adherence of Russians to their Orthodox traditions and Byzantine legacy.

Prince Ivan III introduced Renaissance architecture to Russia by inviting a number of architects from Italy, who brought new construction techniques and some Renaissance style elements with them, while in general following the traditional designs of Russian architecture. In 1475 the Bolognese architect Aristotele Fioravanti came to rebuild the Cathedral of the Dormition in the Moscow Kremlin, which had been damaged in an earthquake. Fioravanti was given the 12th-century Vladimir Cathedral as a model, and he produced a design combining traditional Russian style with a Renaissance sense of spaciousness, proportion and symmetry.

In 1485 Ivan III commissioned the building of the royal residence, Terem Palace, within the Kremlin, with Aloisio da Milano as the architect of the first three floors. He and other Italian architects also contributed to the construction of the Kremlin walls and towers. The small banquet hall of the Russian Tsars, called the Palace of Facets because of its facetted upper story, is the work of two Italians, Marco Ruffo and Pietro Solario, and shows a more Italian style. In 1505, an Italian known in Russia as Aleviz Novyi or Aleviz Fryazin arrived in Moscow. He may have been the Venetian sculptor, Alevisio Lamberti da Montagne. He built 12 churches for Ivan III, including the Cathedral of the Archangel, a building remarkable for the successful blending of Russian tradition, Orthodox requirements and Renaissance style. It is believed that the Cathedral of the Metropolitan Peter in Vysokopetrovsky Monastery, another work of Aleviz Novyi, later served as an inspiration for the so-called octagon-on-tetragon architectural form in the Moscow Baroque of the late 17th century.

Theotokos and The Child, the late-17th-century Russian icon by Karp Zolotaryov, with notably realistic depiction of faces and clothing.
Theotokos and The Child, the late-17th-century Russian icon by Karp Zolotaryov, with notably realistic depiction of faces and clothing.

Between the early 16th and the late 17th centuries, an original tradition of stone tented roof architecture developed in Russia. It was quite unique and different from the contemporary Renaissance architecture elsewhere in Europe, though some research terms the style 'Russian Gothic' and compares it with the European Gothic architecture of the earlier period. The Italians, with their advanced technology, may have influenced the invention of the stone tented roof (the wooden tents were known in Russia and Europe long before). According to one hypothesis, an Italian architect called Petrok Maly may have been an author of the Ascension Church in Kolomenskoye, one of the earliest and most prominent tented roof churches.[102]

By the 17th century the influence of Renaissance painting resulted in Russian icons becoming slightly more realistic, while still following most of the old icon painting canons, as seen in the works of Bogdan Saltanov, Simon Ushakov, Gury Nikitin, Karp Zolotaryov and other Russian artists of the era. Gradually the new type of secular portrait painting appeared, called parsúna (from "persona" – person), which was transitional style between abstract iconographics and real paintings.

In the mid 16th-century Russians adopted printing from Central Europe, with Ivan Fyodorov being the first known Russian printer. In the 17th century printing became widespread, and woodcuts became especially popular. That led to the development of a special form of folk art known as lubok printing, which persisted in Russia well into the 19th century.

A number of technologies from the European Renaissance period were adopted by Russia rather early and subsequently perfected to become a part of a strong domestic tradition. Mostly these were military technologies, such as cannon casting adopted by at least the 15th century. The Tsar Cannon, which is the world's largest bombard by caliber, is a masterpiece of Russian cannon making. It was cast in 1586 by Andrey Chokhov and is notable for its rich, decorative relief. Another technology, that according to one hypothesis originally was brought from Europe by the Italians, resulted in the development of vodka, the national beverage of Russia. As early as 1386 Genoese ambassadors brought the first aqua vitae ("water of life") to Moscow and presented it to Grand Duke Dmitry Donskoy. The Genoese likely developed this beverage with the help of the alchemists of Provence, who used an Arab-invented distillation apparatus to convert grape must into alcohol. A Moscovite monk called Isidore used this technology to produce the first original Russian vodka c. 1430.[103]

Spain

The Renaissance arrived in the Iberian peninsula through the Mediterranean possessions of the Aragonese Crown and the city of Valencia. Many early Spanish Renaissance writers come from the Kingdom of Aragon, including Ausiàs March and Joanot Martorell. In the Kingdom of Castile, the early Renaissance was heavily influenced by the Italian humanism, starting with writers and poets such as the Marquis of Santillana, who introduced the new Italian poetry to Spain in the early 15th century. Other writers, such as Jorge Manrique, Fernando de Rojas, Juan del Encina, Juan Boscán Almogáver and Garcilaso de la Vega, kept a close resemblance to the Italian canon. Miguel de Cervantes's masterpiece Don Quixote is credited as the first Western novel. Renaissance humanism flourished in the early 16th century, with influential writers such as philosopher Juan Luis Vives, grammarian Antonio de Nebrija and natural historian Pedro de Mexía.

Later Spanish Renaissance tended towards religious themes and mysticism, with poets such as fray Luis de León, Teresa of Ávila and John of the Cross, and treated issues related to the exploration of the New World, with chroniclers and writers such as Inca Garcilaso de la Vega and Bartolomé de las Casas, giving rise to a body of work, now known as Spanish Renaissance literature. The late Renaissance in Spain produced artists such as El Greco and composers such as Tomás Luis de Victoria and Antonio de Cabezón.

Further countries

Historiography

Conception

A cover of the Lives of the Artists by Giorgio Vasari
A cover of the Lives of the Artists by Giorgio Vasari

The Italian artist and critic Giorgio Vasari (1511–1574) first used the term rinascita retrospectively in his book The Lives of the Artists (published 1550). In the book Vasari attempted to define what he described as a break with the barbarities of gothic art: the arts (he held) had fallen into decay with the collapse of the Roman Empire and only the Tuscan artists, beginning with Cimabue (1240–1301) and Giotto (1267–1337) began to reverse this decline in the arts. Vasari saw antique art as central to the rebirth of Italian art.[104]

However, only in the 19th century did the French word Renaissance achieve popularity in describing the self-conscious cultural movement based on revival of Roman models that began in the late-13th century. French historian Jules Michelet (1798–1874) defined "The Renaissance" in his 1855 work Histoire de France as an entire historical period, whereas previously it had been used in a more limited sense.[18] For Michelet, the Renaissance was more a development in science than in art and culture. He asserted that it spanned the period from Columbus to Copernicus to Galileo; that is, from the end of the 15th century to the middle of the 17th century.[79] Moreover, Michelet distinguished between what he called, "the bizarre and monstrous" quality of the Middle Ages and the democratic values that he, as a vocal Republican, chose to see in its character.[12] A French nationalist, Michelet also sought to claim the Renaissance as a French movement.[12]

The Swiss historian Jacob Burckhardt (1818–1897) in his The Civilization of the Renaissance in Italy (1860), by contrast, defined the Renaissance as the period between Giotto and Michelangelo in Italy, that is, the 14th to mid-16th centuries. He saw in the Renaissance the emergence of the modern spirit of individuality, which the Middle Ages had stifled.[105] His book was widely read and became influential in the development of the modern interpretation of the Italian Renaissance.[106] However, Buckhardt has been accused[by whom?] of setting forth a linear Whiggish view of history in seeing the Renaissance as the origin of the modern world.[15]

More recently, some historians have been much less keen to define the Renaissance as a historical age, or even as a coherent cultural movement. The historian Randolph Starn, of the University of California Berkeley, stated in 1998:

"Rather than a period with definitive beginnings and endings and consistent content in between, the Renaissance can be (and occasionally has been) seen as a movement of practices and ideas to which specific groups and identifiable persons variously responded in different times and places. It would be in this sense a network of diverse, sometimes converging, sometimes conflicting cultures, not a single, time-bound culture".[15]

Debates about progress

There is debate about the extent to which the Renaissance improved on the culture of the Middle Ages. Both Michelet and Burckhardt were keen to describe the progress made in the Renaissance towards the modern age. Burckhardt likened the change to a veil being removed from man's eyes, allowing him to see clearly.[44]

In the Middle Ages both sides of human consciousness – that which was turned within as that which was turned without – lay dreaming or half awake beneath a common veil. The veil was woven of faith, illusion, and childish prepossession, through which the world and history were seen clad in strange hues.[107]

— Jacob Burckhardt, The Civilization of the Renaissance in Italy

On the other hand, many historians now point out that most of the negative social factors popularly associated with the medieval period – poverty, warfare, religious and political persecution, for example – seem to have worsened in this era, which saw the rise of Machiavellian politics, the Wars of Religion, the corrupt Borgia Popes, and the intensified witch-hunts of the 16th century. Many people who lived during the Renaissance did not view it as the "golden age" imagined by certain 19th-century authors, but were concerned by these social maladies.[108] Significantly, though, the artists, writers, and patrons involved in the cultural movements in question believed they were living in a new era that was a clean break from the Middle Ages.[76] Some Marxist historians prefer to describe the Renaissance in material terms, holding the view that the changes in art, literature, and philosophy were part of a general economic trend from feudalism towards capitalism, resulting in a bourgeois class with leisure time to devote to the arts.[109]

Johan Huizinga (1872–1945) acknowledged the existence of the Renaissance but questioned whether it was a positive change. In his book The Autumn of the Middle Ages, he argued that the Renaissance was a period of decline from the High Middle Ages, destroying much that was important.[14] The Latin language, for instance, had evolved greatly from the classical period and was still a living language used in the church and elsewhere. The Renaissance obsession with classical purity halted its further evolution and saw Latin revert to its classical form. Robert S. Lopez has contended that it was a period of deep economic recession.[110] Meanwhile, George Sarton and Lynn Thorndike have both argued that scientific progress was perhaps less original than has traditionally been supposed.[111] Finally, Joan Kelly argued that the Renaissance led to greater gender dichotomy, lessening the agency women had had during the Middle Ages.[112]

Some historians have begun to consider the word Renaissance to be unnecessarily loaded, implying an unambiguously positive rebirth from the supposedly more primitive "Dark Ages", the Middle Ages. Most historians now prefer to use the term "early modern" for this period, a more neutral designation that highlights the period as a transitional one between the Middle Ages and the modern era.[113] Others such as Roger Osborne have come to consider the Italian Renaissance as a repository of the myths and ideals of western history in general, and instead of rebirth of ancient ideas as a period of great innovation.[114]

Other Renaissances

The term Renaissance has also been used to define periods outside of the 15th and 16th centuries. Charles H. Haskins (1870–1937), for example, made a case for a Renaissance of the 12th century.[115] Other historians have argued for a Carolingian Renaissance in the 8th and 9th centuries, and still later for an Ottonian Renaissance in the 10th century.[116] Other periods of cultural rebirth have also been termed "renaissances", such as the Bengal Renaissance, Tamil Renaissance, Nepal Bhasa renaissance, al-Nahda or the Harlem Renaissance. The term can also be used in cinema. In animation, the Disney Renaissance is a period that spanned the years from 1989 to 1999 which saw the studio return to the level of quality not witnessed since their Golden Age.

See also

References

Notes

  1. ^ It is sometimes thought that the Church, as an institution, formally sold indulgences at the time. This, however, was not the practice. Donations were often received, but only mandated by individuals that were condemned. (See Indulgence.)

Citations

  1. ^ French pronunciation: ​[ʁənɛsɑ̃s], from French: Renaissance "re-birth", Italian: Rinascimento [rinaʃʃiˈmento], from rinascere "to be reborn" "Online Etymology Dictionary: "Renaissance"". Etymonline.com. Retrieved July 31, 2009.
  2. ^ Monfasani, John (2016). Renaissance Humanism, from the Middle Ages to Modern Times. ISBN 978-1351904391.
  3. ^ Boia, Lucian (2004). Forever Young: A Cultural History of Longevity. ISBN 978-1861891549.
  4. ^ BBC Science and Nature, Leonardo da Vinci Retrieved May 12, 2007
  5. ^ BBC History, Michelangelo Retrieved May 12, 2007
  6. ^ Burke, P., The European Renaissance: Centre and Peripheries 1998
  7. ^ a b Strathern, Paul The Medici: Godfathers of the Renaissance (2003)
  8. ^ Peter Barenboim, Sergey Shiyan, Michelangelo: Mysteries of Medici Chapel, SLOVO, Moscow, 2006. ISBN 5850508252
  9. ^ Encyclopædia Britannica, Renaissance, 2008, O.Ed.
  10. ^ Har, Michael H. History of Libraries in the Western World, Scarecrow Press Incorporate, 1999, ISBN 0810837242
  11. ^ Norwich, John Julius, A Short History of Byzantium, 1997, Knopf, ISBN 0679450882
  12. ^ a b c d Brotton, J., The Renaissance: A Very Short Introduction, OUP, 2006 ISBN 0192801635.
  13. ^ Panofsky, Renaissance and Renascences in Western Art 1969:38; Panofsky's chapter "'Renaissance – self-definition or self-deception?" succinctly introduces the historiographical debate, with copious footnotes to the literature.
  14. ^ a b Huizanga, Johan, The Waning of the Middle Ages (1919, trans. 1924)
  15. ^ a b c Starn, Randolph (1998). "Renaissance Redux". The American Historical Review. 103 (1): 122–124. doi:10.2307/2650779. JSTOR 2650779.
  16. ^ Panofsky 1969:6.
  17. ^ The Oxford English Dictionary cites W Dyce and C H Wilson’s Letter to Lord Meadowbank (1837): "A style possessing many points of rude resemblance with the more elegant and refined character of the art of the renaissance in Italy." And the following year in Civil Engineer & Architect’s Journal: "Not that we consider the style of the Renaissance to be either pure or good per se." See Oxford English Dictionary, "Renaissance"
  18. ^ a b Murray, P. and Murray, L. (1963) The Art of the Renaissance. London: Thames & Hudson (World of Art), p. 9. ISBN 978-0500200087. "...in 1855 we find, for the first time, the word 'Renaissance' used – by the French historian Michelet – as an adjective to describe a whole period of history and not confined to the rebirth of Latin letters or a classically inspired style in the arts."
  19. ^ Perry, M. Humanities in the Western Tradition, Ch. 13
  20. ^ a b c d Open University, Looking at the Renaissance: Religious Context in the Renaissance (Retrieved May 10, 2007)
  21. ^ Open University, Looking at the Renaissance: Urban economy and government (Retrieved May 15, 2007)
  22. ^ Stark, Rodney, The Victory of Reason, Random House, NY: 2005
  23. ^ Walker, Paul Robert, The Feud that sparked the Renaissance: How Brunelleschi and Ghiberti Changed the Art World (New York, Perennial-Harper Collins, 2003)
  24. ^ Severy, Merle; Thomas B Allen; Ross Bennett; Jules B Billard; Russell Bourne; Edward Lanoutte; David F Robinson; Verla Lee Smith (1970). The Renaissance – Maker of Modern Man. National Geographic Society. ISBN 978-0870440915.
  25. ^ Brotton, Jerry (2002). The Renaissance Bazaar. Oxford University Press. pp. 21–22.
  26. ^ For information on this earlier, very different approach to a different set of ancient texts (scientific texts rather than cultural texts) see Latin translations of the 12th century, and Islamic contributions to Medieval Europe.
  27. ^ Reynolds and Wilson, pp. 113–123.
  28. ^ Reynolds and Wilson, pp. 123, 130–137.
  29. ^ Western Civilization: Ideas, Politics, and Society, Marvin Perry, Myrna Chase, Margaret C. Jacob, James R. Jacob, 2008, 903 pages, pp. 261–262.
  30. ^ Reynolds and Wilson, pp. 119, 131.
  31. ^ Kirshner, Julius, Family and Marriage: A socio-legal perspective, Italy in the Age of the Renaissance: 1300–1550, ed. John M. Najemy (Oxford University Press, 2004) p. 89 (Retrieved May 10, 2007)
  32. ^ Burckhardt, Jacob, The Revival of Antiquity', The Civilization of the Renaissance in Italy Archived April 7, 2007, at the Wayback Machine. (trans. by S.G.C. Middlemore, 1878)
  33. ^ a b Skinner, Quentin, The Foundations of Modern Political Thought, vol I: The Renaissance; vol II: The Age of Reformation, Cambridge University Press, p. 69
  34. ^ Stark, Rodney, The Victory of Reason, New York, Random House, 2005
  35. ^ Martin, J. and Romano, D., Venice Reconsidered, Baltimore, Johns Hopkins University, 2000
  36. ^ a b Burckhardt, Jacob, The Republics: Venice and Florence, The Civilization of the Renaissance in Italy Archived April 7, 2007, at the Wayback Machine., translated by S.G.C. Middlemore, 1878.
  37. ^ Barbara Tuchman (1978) A Distant Mirror, Knopf ISBN 0394400267.
  38. ^ The End of Europe's Middle Ages: The Black Death Archived March 9, 2013, at the Wayback Machine. University of Calgary website. (Retrieved on April 5, 2007)
  39. ^ Netzley, Patricia D. Life During the Renaissance.San Diego: Lucent Books, Inc., 1998.
  40. ^ Hause, S. & Maltby, W. (2001). A History of European Society. Essentials of Western Civilization (Vol. 2, p. 217). Belmont, CA: Thomson Learning, Inc.
  41. ^ "Renaissance And Reformation France" Mack P. Holt pp. 30, 39, 69, 166
  42. ^ Hatty, Suzanne (1999). "Disordered Body: Epidemic Disease and Cultural Transformation". ebscohost. State University of New York. p. 89. Missing or empty |url= (help)
  43. ^ Guido Carocci, I dintorni di Firenze, Vol. II, Galletti e Cocci, Firenze, 1907, pp. 336–337
  44. ^ a b Burckhardt, Jacob, The Development of the Individual, The Civilization of the Renaissance in Italy Archived October 3, 2008, at the Wayback Machine., translated by S.G.C. Middlemore, 1878.
  45. ^ Stephens, J., Individualism and the cult of creative personality, The Italian Renaissance, New York, 1990 p. 121.
  46. ^ Oration on the Dignity of Man (1486) wsu.edu Archived January 4, 2011, at the Wayback Machine.
  47. ^ Burke, P., "The spread of Italian humanism", in The Impact of Humanism on Western Europe, ed. A. Goodman and A. MacKay, London, 1990, p. 2.
  48. ^ As asserted by Gianozzo Manetti in On the Dignity and Excellence of Man, cited in Clare, J., Italian Renaissance.
  49. ^ Hause, S. & Maltby, W. (2001). A History of European Society. Essentials of Western Civilization (Vol. 2, pp. 245–246). Belmont, CA: Thomson Learning, Inc.
  50. ^ Clare, John D. & Millen, Alan, Italian Renaissance, London, 1994, p. 14.
  51. ^ Stork, David G. Optics and Realism in Renaissance Art Archived June 14, 2007, at the Wayback Machine. (Retrieved May 10, 2007)
  52. ^ Vasari, Giorgio, Lives of the Artists, translated by George Bull, Penguin Classics, 1965, ISBN 0140441646.
  53. ^ Peter Brueghel Biography, Web Gallery of Art (Retrieved May 10, 2007)
  54. ^ Hooker, Richard, Architecture and Public Space Archived May 22, 2007, at the Wayback Machine. (Retrieved May 10, 2007)
  55. ^ Saalman, Howard (1993). Filippo Brunelleschi: The Buildings. Zwemmer. ISBN 978-0271010670.
  56. ^ Hause, S. & Maltby, W. (2001). A History of European Society. Essentials of Western Civilization (Vol. 2, pp. 250–251). Belmont, CA: Thomson Learning, Inc.
  57. ^ Capra, Fritjof, The Science of Leonardo; Inside the Mind of the Great Genius of the Renaissance, New York, Doubleday, 2007. Exhaustive 2007 study by Fritjof Capra shows that Leonardo was a much greater scientist than previously thought, and not just an inventor. Leonardo was innovative in science theory and in conducting actual science practice. In Capra's detailed assessment of many surviving manuscripts, Leonardo's science in tune with holistic non-mechanistic and non-reductive approaches to science, which are becoming popular today.
  58. ^ Columbus and Vesalius – The Age of Discoverers. JAMA. 2015;313(3):312. doi:10.1001/jama.2014.11534
  59. ^ Allen Debus, Man and Nature in the Renaissance (Cambridge: Cambridge University Press, 1978).
  60. ^ Butterfield, Herbert, The Origins of Modern Science, 1300–1800, p. viii
  61. ^ Shapin, Steven. The Scientific Revolution, Chicago: University of Chicago Press, 1996, p. 1.
  62. ^ "Scientific Revolution" in Encarta. 2007. [1]
  63. ^ a b Brotton, J., "Science and Philosophy", The Renaissance: A Very Short Introduction Oxford University Press, 2006 ISBN 0192801635.
  64. ^ Van Doren, Charles (1991) A History of Knowledge Ballantine, New York, pp. 211–212, ISBN 0345373162
  65. ^ Burke, Peter (2000) A Social History of Knowledge: From Gutenberg to Diderot Polity Press, Cambridge, Massachusetts, p. 40, ISBN 0745624847
  66. ^ Joseph Ben-David wrote:

    Rapid accumulation of knowledge, which has characterized the development of science since the 17th century, had never occurred before that time. The new kind of scientific activity emerged only in a few countries of Western Europe, and it was restricted to that small area for about two hundred years. (Since the 19th century, scientific knowledge has been assimilated by the rest of the world).

  67. ^ Hunt, Shelby D. (2003). Controversy in marketing theory: for reason, realism, truth, and objectivity. M.E. Sharpe. p. 18. ISBN 978-0765609328.
  68. ^ Diwan, Jaswith. Accounting Concepts & Theories. London: Morre. pp. 1–2. id# 94452.
  69. ^ Woodward, David (2007). The History of Cartography, Volume Three: Cartography in the European Renaissance. Chicago and London: University of Chicago Press. ISBN 978-0226907338.
  70. ^ Cameron-Ash, M. (2018). Lying for the Admiralty: Captain Cook's Endeavour Voyage. Sydney: Rosenberg. pp. 19–20. ISBN 978-0648043966.
  71. ^ Catholic Encyclopedia, Western Schism (Retrieved May 10, 2007)
  72. ^ Catholic Encyclopedia, Alexander VI (Retrieved May 10, 2007)
  73. ^ a b Mommsen, Theodore E. (1942). "Petrarch's Conception of the 'Dark Ages'". Speculum. 17 (2): 226–242. doi:10.2307/2856364. JSTOR 2856364.
  74. ^ Leonardo Bruni, James Hankins, History of the Florentine people, Volume 1, Books 1–4 (2001), p. xvii.
  75. ^ Albrow, Martin, The Global Age: state and society beyond modernity (1997), Stanford University Press, p. 205 ISBN 0804728704.
  76. ^ a b Panofsky, Erwin. Renaissance and Renascences in Western Art, New York: Harper and Row, 1960.
  77. ^ The Open University Guide to the Renaissance, Defining the Renaissance Archived July 21, 2009, at the Wayback Machine. (Retrieved May 10, 2007)
  78. ^ Sohm, Philip. Style in the Art Theory of Early Modern Italy (Cambridge: Cambridge University Press, 2001) ISBN 0521780691.
  79. ^ a b Michelet, Jules. History of France, trans. G.H. Smith (New York: D. Appleton, 1847)
  80. ^ Vincent Cronin (30 June 2011). The Florentine Renaissance. Random House. ISBN 978-1446466544.
  81. ^ Strauss, Gerald (1965). "The Religious Renaissance of the German Humanists". English Historical Review. 80 (314): 156–157. JSTOR 560776.
  82. ^ Peter Farbaky; Louis A. Waldman (November 7, 2011). Italy & Hungary: Humanism and Art in the Early Renaissance. Harvard University Press. Retrieved March 6, 2012.
  83. ^ Title: Hungary (4th edition)Authors: Zoltán Halász / András Balla (photo) / Zsuzsa Béres (translation) Published by Corvina, in 1998 ISBN 9631341291, 9631347273
  84. ^ "the influences of the florentine renaissance in hungary". Fondazione-delbianco.org. Retrieved July 31, 2009.
  85. ^ History section: Miklós Horler: Budapest műemlékei I, Bp: 1955, pp. 259–307
  86. ^ Post-war reconstruction: László Gerő: A helyreállított budai vár, Bp, 1980, pp. 11–60.
  87. ^ a b Czigány, Lóránt, A History of Hungarian Literature, "The Renaissance in Hungary" (Retrieved May 10, 2007)
  88. ^ Marcus Tanner, The Raven King: Matthias Corvinus and the Fate of his Lost Library (New Haven: Yale U.P., 2008)
  89. ^ Documentary heritage concerning Hungary and recommended for inclusion in the Memory of the World International Register. portal.unesco.org
  90. ^ a b Heughebaert, H.; Defoort, A.; Van Der Donck, R. (1998). Artistieke opvoeding. Wommelgem, Belgium: Den Gulden Engel bvba. ISBN 978-9050352222.
  91. ^ Janson, H.W.; Janson, Anthony F. (1997). History of Art (5th, rev. ed.). New York: Harry N. Abrams, Inc. ISBN 978-0810934429.
  92. ^ a b Láng, Paul Henry (1939). "The So Called Netherlands Schools". The Musical Quarterly. 25 (1): 48–59. doi:10.1093/mq/xxv.1.48. JSTOR 738699.
  93. ^ Painting in Oil in the Low Countries and Its Spread to Southern Europe, Metropolitan Museum of Art website. (Retrieved April 5, 2007)
  94. ^ Celenza, Christopher (2004), The Lost Italian Renaissance: Humanists, Historians, and Latin's Legacy. Baltimore, Johns Hopkins University Press
  95. ^ Bona Sforza (1494–1557). poland.gov.pl (Retrieved April 4, 2007)
  96. ^ For example, the re-establishment Archived November 20, 2002, at the Wayback Machine. of Jagiellonian University in 1364.
  97. ^ a b University, Brown, The John Carter Brown Library. "Portuguese Overseas Travels and European Readers". Portugal and Renaissance Europe. JCB Exhibitions. Retrieved July 19, 2011.
  98. ^ Bergin, Speake, Jennifer and Thomas G. (2004). Encyclopedia of the Renaissance and the Reformation. Infobase Publishing. ISBN 978-0816054510.
  99. ^ Bergin, Speake, Jennifer and Thomas G. (2004). Encyclopedia of the Renaissance and the Reformation. Infobase Publishing. p. 490. ISBN 978-0816054510.
  100. ^ Bietenholz, Peter G.; Deutscher, Thomas Brian (2003). Contemporaries of Erasmus: a biographical register of the Renaissance and Reformation, Volumes 1–3. University of Toronto Press. p. 22. ISBN 978-0802085771.
  101. ^ Lach, Donald Frederick (1994). Asia in the making of Europe: A century of wonder. The literary arts. The scholarly disciplines (University of Chicago Press, 1994 ed.). ISBN 978-0226467337. Retrieved July 15, 2011.
  102. ^ The first stone tented roof church and the origins of the tented roof architecture by Sergey Zagraevsky at RusArch.ru (in Russian)
  103. ^ Pokhlebkin V.V. / Похлёбкин В.В. (2007). The history of vodka / История водки. Moscow: Tsentrpoligraph / Центрполиграф. p. 272. ISBN 978-5952418950.
  104. ^ "Defining the Renaissance, Open University". Open.ac.uk. Retrieved July 31, 2009.
  105. ^ Burckhardt, Jacob. The Civilization of the Renaissance in Italy Archived September 21, 2008, at the Wayback Machine. (trans. S.G.C. Middlemore, London, 1878)
  106. ^ Gay, Peter, Style in History, New York: Basic Books, 1974.
  107. ^ Burckhardt, Jacob. "The Civilization of the Renaissance in Italy". Archived from the original on October 3, 2008. Retrieved August 31, 2008.
  108. ^ Savonarola's popularity is a prime example of the manifestation of such concerns. Other examples include Philip II of Spain's censorship of Florentine paintings, noted by Edward L. Goldberg, "Spanish Values and Tuscan Painting", Renaissance Quarterly (1998) p. 914
  109. ^ Renaissance Forum at Hull University, Autumn 1997 (Retrieved on May 10, 2007)
  110. ^ Lopez, Robert S. & Miskimin, Harry A. (1962). "The Economic Depression of the Renaissance". Economic History Review. 14 (3): 408–426. doi:10.1111/j.1468-0289.1962.tb00059.x. JSTOR 2591885.
  111. ^ Thorndike, Lynn; Johnson, F.R.; Kristeller, P. O.; Lockwood, D.P.; Thorndike, L. (1943). "Some Remarks on the Question of the Originality of the Renaissance". Journal of the History of Ideas. 4 (1): 49–74. Bibcode:1961JHI....22..215C. doi:10.2307/2707236. JSTOR 2707236.
  112. ^ Kelly-Gadol, Joan. "Did Women Have a Renaissance?" Becoming Visible: Women in European History. Edited by Renate Bridenthal and Claudia Koonz. Boston: Houghton Mifflin, 1977.
  113. ^ Stephen Greenblatt Renaissance Self-Fashioning: From More to Shakespeare, University of Chicago Press, 1980.
  114. ^ Osborne, Roger (November 1, 2006). Civilization: a new history of the Western world. Pegasus Books. pp. 180–. ISBN 978-1933648194. Retrieved December 10, 2011.
  115. ^ Haskins, Charles Homer, The Renaissance of the Twelfth Century, Cambridge: Harvard University Press, 1927 ISBN 0674760751.
  116. ^ Hubert, Jean, L'Empire carolingien (English: The Carolingian Renaissance, translated by James Emmons, New York: G. Braziller, 1970).

Bibliography

Further reading

Historiography

  • Bouwsma, William J. "The Renaissance and the drama of Western history." American Historical Review (1979): 1–15. in JSTOR
  • Caferro, William. Contesting the Renaissance (2010); excerpt and text search
  • Ferguson, Wallace K. "The Interpretation of the Renaissance: Suggestions for a Synthesis." Journal of the History of Ideas (1951): 483–495. online in JSTOR
  • Ferguson, Wallace K. "Recent trends in the economic historiography of the Renaissance." Studies in the Renaissance (1960): 7–26.
  • Ferguson, Wallace Klippert. The Renaissance in historical thought (AMS Press, 1981)
  • Grendler, Paul F. "The Future of Sixteenth Century Studies: Renaissance and Reformation Scholarship in the Next Forty Years," Sixteenth Century Journal Spring 2009, Vol. 40 Issue 1, pp. 182+
  • Murray, Stuart A.P. The Library: An Illustrated History. American Library Association, Chicago, 2012.
  • Ruggiero, Guido, ed. A Companion to the Worlds of the Renaissance. (2002). 561 pp.
  • Starn, Randolph. "A Postmodern Renaissance?" Renaissance Quarterly 2007 60(1): 1–24 in Project MUSE
  • Summit, Jennifer. "Renaissance Humanism and the Future of the Humanities." Literature Compass (2012) 9#10 pp: 665–678.
  • Trivellato, Francesca. "Renaissance Italy and the Muslim Mediterranean in Recent Historical Work," Journal of Modern History (March 2010), 82#1 pp: 127–155.
  • Woolfson, Jonathan, ed. Palgrave advances in Renaissance historiography (Palgrave Macmillan, 2005)

Primary sources

  • Bartlett, Kenneth, ed. The Civilization of the Italian Renaissance: A Sourcebook (2nd ed. 2011)
  • Ross, James Bruce, and Mary M. McLaughlin, eds. The Portable Renaissance Reader (1977); excerpt and text search

External links

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