This is the first complete biography of one of the most brilliant fifteenth-century monarchs, Alfonso V of Aragon. Ryder traces Alfonso's life from his childhood in the chivalric world of Castile to the newly-acquired states of Aragon and his subsequent accession to the Aragonese throne. In addition to being a shrewd politician, Alfonso is revealed to have been an accomplished diplomat, acutely aware of the power of commerce, and one of the greatest patrons of the early Renaissance. He brought humanism to life in Southern Italy and made his court the most brilliant in Europe. Offering not only an insightful look at Alfonso's life but a vivid portrait of political and cultural life during his reign, this volume will hold special appeal for scholars and students of early modern European history, fifteenth-century Italian and Spanish history, and Renaissance studies.

Increasingly, historians acknowledge the significance of crusading activity in the fifteenth century, and they have started to explore the different ways in which it shaped contemporary European society. Just as important, however, was the range of interactions which took place between the three faith communities which were most affected by crusade, namely the Catholic and Orthodox worlds, and the adherents of Islam. Discussion of these interactions forms the theme of this book. Two essays consider the impact of the fall of Constantinople in 1453 on the conquering Ottomans and the conquered Byzantines. The next group of essays reviews different aspects of the crusading response to the Turks, ranging from Emperor Sigismund to Papal legates. The third set of contributions considers diplomatic and cultural interactions between Islam and Christianity, including attempts made to forge alliances of Christian and Muslim powers against the Ottomans. Last, a set of essays looks at what was arguably the most complex region of all for inter-faith relations, the Balkans, exploring the influence of crusading ideas in the eastern Adriatic, Bosnia and Romania. Viewed overall, this collection of essays makes a powerful contribution to breaking down the old and discredited view of monolithic and mutually exclusive "fortresses of faith". Nobody would question the extent and intensity of religious violence in fifteenth-century Europe, but this volume demonstrates that it was played out within a setting of turbulent diversity. Religious and ethnic identities were volatile, allegiances negotiable, and diplomacy, ideological exchange and human contact were constantly in operation between the period's major religious groupings.

Queen María of Castile, wife of Alfonso V, "the Magnanimous," king of the Crown of Aragon, governed Catalunya in the mid-fifteenth century while her husband conquered and governed the kingdom of Naples. For twenty-six years, she maintained a royal court and council separate from and roughly equivalent to those of Alfonso in Naples. Such legitimately sanctioned political authority is remarkable given that she ruled not as queen in her own right but rather as Lieutenant-General of Catalunya with powers equivalent to the king's. María does not fit conventional images of a queen as wife and mother; indeed, she had no children and so never served as queen-regent for any royal heirs in their minorities or exercised a queen-mother's privilege to act as diplomat when arranging the marriages of her children and grandchildren. But she was clearly more than just a wife offering advice: she embodied the king's personal authority and was second only to the king himself. She was his alter ego, the other royal body fully empowered to govern. For a medieval queen, this official form of corulership, combining exalted royal status with official political appointment, was rare and striking. The King's Other Body is both a biography of María and an analysis of her political partnership with Alfonso. María's long, busy tenure as lieutenant prompts a reconsideration of long-held notions of power, statecraft, personalities, and institutions. It is also a study of the institution of monarchy and a theoretical reconsideration of the operations of gender within it. If the practice of monarchy is conventionally understood as strictly a man's job, María's reign presents a compelling argument for a more complex model, one attentive to the dynamic relationship of queenship and kingship and the circumstances and theories that shaped the institution she inhabited.

While humanists agreed on identifying the main requirement of the historical genre with truthfulness, they disagreed on their notions of historical truth. Some authors equated historical truth with verisimilitude, thus harmonizing the quest for truth with other ingredients of their histories, such as their political utility and rhetorical aptness. Others, instead, rejected the notion of verisimilitude, identifying historical truth with factuality. Accordingly, they sought to produce bare and exhaustive accounts of all the things that pertained to their historical explorations, often resorting to innovative disciplines, such as archeology, philology, and the history of institutions. The humanist historiographical debate is especially significant because the notion of verisimilitude encompassed crucial elements required for the development of methods of critical assessment. By perceiving verisimilitude and factuality as irreconcilable, Quattrocento humanists reached a critical impasse—those who were interested in factual truth mostly lacked the means to ascertain it, while those that developed embryonic notions of historical criticism were not eminently concerned with the factual account of the past. This critical weakness exposed humanists to considerable risks, including that of accepting non-verisimilar historical forgeries passed off as factual. Such forgeries eventually served as a testing ground for sixteenth- and seventeenth-century scholars, who sought to restore factual truth by means of critical criteria grounded in verisimilitude, thus overcoming the humanist impasse. Historical Truth in Fifteenth-Century Italy addresses Renaissance history, philosophy, rhetoric, and jurisprudence to shed light on how humanists conceptualized truth and, more specifically, historical truth.