Vasari's celebration of the art of the central Italian cities of Florence, Rome and Venice, has long left in shadow the art of northern Italy. The economic and historical decline of the region compounded this effect with the dispersal of the treasures of the Farnese to Naples, the Este to Dresden and the Gonzaga to Madrid and Paris. Each chapter in this volume celebrates a stunning work from the region, among them Correggio's famed Camera di San Paolo in Parma, Parmigianino's Camerino in the Rocca Sanvitale near Parma, the studiolo of Alberto Pio at Carpi, and the Tomb of the Ancestors in the Tempio Malatestiano in Rimini. The volume as a whole offers fascinating insights into the tussle between the maniera moderna and the maniera devota in the first half of the sixteenth century, when the unity between the elegance and beauty of art and its religious significance came under debate. Around the year 1550, when Michelangelo's Last Judgement came under attack for impiety and lasciviousness and the reformists called for an art that would invoke in the viewer a devotional response that identified manifestations of the divine with human feelings and emotions. In northern Italy, it was on the foundation laid by Correggio, with his tenderness and ability to evoke the softness of living flesh, that the Carracci brothers built their reform of painting.

Vasari's celebration of the art of the central Italian cities of Florence, Rome and Venice, has long left in shadow the art of northern Italy. The economic and historical decline of the region compounded this effect with the dispersal of the treasures of the Farnese to Naples, the Este to Dresden and the Gonzaga to Madrid and Paris. Each chapter in this volume celebrates a stunning work from the region, among them Correggio's famed Camera di San Paolo in Parma, Parmigianino's Camerino in the Rocca Sanvitale near Parma, the studiolo of Alberto Pio at Carpi, and the Tomb of the Ancestors in the Tempio Malatestiano in Rimini. The volume as a whole offers fascinating insights into the tussle between the maniera moderna and the maniera devota in the first half of the sixteenth century, when the unity between the elegance and beauty of art and its religious significance came under debate. Around the year 1550, when Michelangelo's Last Judgement came under attack for impiety and lasciviousness and the reformists called for an art that would invoke in the viewer a devotional response that identified manifestations of the divine with human feelings and emotions. In northern Italy, it was on the foundation laid by Correggio, with his tenderness and ability to evoke the softness of living flesh, that the Carracci brothers built their reform of painting.

From the late 15th to the mid-16th century, an impressive corpus of architecture, sculpture, and painting was created to embellish monastic sites affiliated with the Benedictine Cassinese Congregation of Italy. A religious order of humanistically trained monks, the Cassinese engaged with the most eminent artists and architects of the early modern period, supporting the production of imagery and architecture that was often highly experimental in nature: from Raphael's Sistine Madonna in Piacenza to Andrea Riccio's Moses/Zeus Ammon, from Andrea Palladio's church of San Giorgio Maggiore (Venice) to the superbly crafted choirstalls of San Severino and Sossio (Naples). Applying a network framework to the congregation's infrastructure of monasteries makes clear that the circulation of sophisticated Renaissance art and architecture constituted only a segment of the monks' investment in the arts. Monks also served as custodians of an antique monumental heritage and popular votive images, assuring the survival of ancient buildings and artifacts of limited aesthetic value that supplied opportunities for early modern masters to confront an array of artworks for the reinvention of reformed Christian art and architecture. Text in English, Italian and German.

This fascinating study considers the poetic and mythological artworks made for elite female monastic communities in Renaissance Italy. Nuns from the patrician class, who often disregarded obligations of austerity and poverty, commissioned sensually appealing, richly made artifacts inspired by contemporary courtly culture. The works of art transformed monastic parlors, abbatial apartments, and nuns' cells into ornate settings, thereby enriching and complicating the opposition of religious and worldly spheres. This unconventional monastic and yet courtly decoration was a new form of art in the way it entangled the sacred and the profane. The artwork was intended to edify both intellectually and spiritually, as well as to delight and seduce the viewer. Based on extensive new research into primary sources, this generously illustrated book introduces a thriving female monastic visual culture that ecclesiastical authorities endeavored to suppress. It shows how this art taught its viewers to use their eyes to gain insights about the secular world beyond the convent walls.