Benvenuto Cellini is an artist-craftsman, one of the greatest sculptors in the renaissance, passionately devoted to art, the worshipper and frequenter of the great men of his time, the 'divine' Michelangelo, who came to his studio, the 'marvellous' Titian (the adjectives are Cellini's ). He loathed the sculptor Torregiano because he had broken Michelangelo's nose.His autobiography gives a quite extraordinarily vivid account of daily life in Renaissance Florence and Rome, its studios, its taverns, its violence, his loves, the kings, cardinals and popes who commission his works. At 27 he helps direct the defence of the castello San Angelo; his account of his imprisonment there under a mad castellan (who thought he was a bat), his escape by an improvised rope, his recapture, his confinement in 'a cell of tarantulas and venomous worms' is a chapter of adventure equal to any in fact or fiction. Later he describes burning all his furniture to achieve sufficient heat to cast of one of his most famous works, Perseus and the Head of Medusa. Cellini's Life was translated by Goethe into German. The Everyman translation by Anne Macdonell (1903) is widely recognised as the most faithful to the energy and spirit of the original.

The 177 essays in these two richly illustrated volumes represent the cutting edge of Italian Renaissance scholarship in nearly every one of its fields and were gathered to honor Joseph Connors, Director of Villa I Tatti from 2002 to 2010. Demonstrating I Tatti's pivotal role as the world's leading center for Italian Renaissance studies, the essays cover all the branches of art history, as well as many aspects of political, economic, and social history, literature, and music, from the early Renaissance to the eighteenth century. Appropriately, the volumes also include a selection of contributions devoted to Bernard Berenson and his legacy as both a collector and a scholar. Each of the authors-a group representing dozens of countries-was a Fellow or associate of the Harvard University Center for Italian Renaissance Studies during the eight years in which Connors served as Director.

Italian court culture of the fifteenth century was a golden age, gleaming with dazzling princes, splendid surfaces, and luminous images that separated the lords from the (literally) lackluster masses. In Brilliant Bodies, Timothy McCall describes and interprets the Renaissance glitterati-gorgeously dressed and adorned men-to reveal how charismatic bodies, in the palazzo and the piazza, seduced audiences and materialized power. Fifteenth-century Italian courts put men on display. Here, men were peacocks, attracting attention with scintillating brocades, shining armor, sparkling jewels, and glistening swords, spurs, and sequins. McCall's investigation of these spectacular masculinities challenges widely held assumptions about appropriate male display and adornment. Interpreting surviving objects, visual representations in a wide range of media, and a diverse array of primary textual sources, McCall argues that Renaissance masculine dress was a political phenomenon that fashioned power and patriarchal authority. Brilliant Bodies describes and recontextualizes the technical construction and cultural meanings of attire, casts a critical eye toward the complex and entangled relations between bodies and clothing, and explores the negotiations among makers, wearers, and materials. This groundbreaking study of masculinity makes an important intervention in the history of male ornamentation and fashion by examining a period when the public display of splendid men not only supported but also constituted authority. It will appeal to specialists in art history and fashion history as well as scholars working at the intersections of gender and politics in quattrocento Italy.

Singing the Resurrection brings music to the foreground of Reformation studies, as author Erin Lambert explores song as a primary mode for the expression of belief among ordinary Europeans in the sixteenth century, for the embodiment of individual piety, and the creation of new communities of belief. Together, resurrection and song reveal how sixteenth-century Christians-from learned theologians to ordinary artisans, and Anabaptist martyrs to Reformed Christians facing exile-defined belief not merely as an assertion or affirmation but as a continuous, living practice. Thus these voices, raised in song, tell a story of the Reformation that reaches far beyond the transformation from one community of faith to many. With case studies drawn from each of the major confessions of the Reformation-Lutheran, Anabaptist, Reformed, and Catholic-Singing the Resurrection reveals sixteenth-century belief in its full complexity.