Mantegna; humanist, geometrist, archaeologist, of great scholastic and imaginative intelligence, dominated the whole of northern Italy by virtue of his imperious personality. Aiming at optical illusion, he mastered perspective. He trained in painting at the Padua School where Donatello and Paolo Uccello had previously attended. Even at a young age commissions for Andrea’s work flooded in, for example the frescos of the Ovetari Chapel of Padua. In a short space of time Mantegna found his niche as a modernist due to his highly original ideas and the use of perspective in his works. His marriage with Nicolosia Bellini, the sister of Giovanni, paved the way for his entree into Venice. Mantegna reached an artistic maturity with his Pala San Zeno. He remained in Mantova and became the artist for one of the most prestigious courts in Italy – the Court of Gonzaga. Classical art was born. Despite his links with Bellini and Leonardo da Vinci, Mantegna refused to adopt their innovative use of colour or leave behind his own technique of engraving.

Few artists have managed to imprint their personality so indelibly on posterity as Andrea Mantegna (c. 1430-1506). Before he reached the age of twenty, Mantegna was already being praised for his "alto ingegno" (exalted genius), and he became the court artist for the Gonzaga family in Mantua before he was thirty. Yet, this book argues, Mantegna was not simply a great painter. Together with Donatello, he was the defining genius of the 15th century: the measure of what an artist could be. His highly original and deeply personal vision, the descriptive richness of his pictures, and his biting, hypercritical but always exalted mind gave Mantegna's art an extraordinary edge and earned him a preeminent place in the Renaissance.

A complete overview of the Italian Renaissance courts covering all areas influenced by them: art, music, literature etc.

A new edition--now in two volumes--of the largest and most comprehensive textbook about Italian Renaissance art. Now in its second edition, Italian Renaissance Art presents an updated and even more accessible history. The book has been split into two volumes: the first, covering the period 1300 to 1510; the second, 1490 to 1600. The volumes retain the same innovative decade-by-decade structure as the first edition, and a number of chapters have been revised by the authors to reflect the latest scholarship. The coverage of the Trecento has been expanded, and a new appendix section explains all the key Renaissance art-making techniques, with illustrations and step-by-steps for such processes as lost-wax casting. This book tells the story of art in the great cities of Rome, Florence, and Venice while profiling a range of other centers throughout Italy--including in this edition art from Naples, Padua, and Palermo.

If the fifteenth century in Italy has been seen as the moment when the constellation of disciplines known as "the humanities" begins to take shape, it was also a time when a "crisis in the humanities" - their value, their limits, who and what they included or excluded - was also manifest. A largely nineteenth century construction of "Renaissance humanism" has indelibly cast humanist pursuits in terms of writing, with arts of making or techne sometimes idealized as a second order manifestation of humanist ideas. This book re-examines the career of one socially and intellectually ambitious artist, Andrea Mantegna (1431-1506) and his intellectual network, to re-open questions of the locations of humanism, the notion of "humanist art," or painting as a form of discourse that far from being ancillary to poetry, history, or rhetoric, served as a model for all three. It will be shown that the place of normativity or typicality that Andrea Mantegna occupies in the History of Art - "Early Renaissance artist," "artist as antiquarian," "Albertian perspectivist," has kept from view the more radical potential of his work for a re-description of early Renaissance painting. The major works examined here - the Ovetari Chapel, the Camera Picta, the altarpieces for Padua and Verona, the Triumphs of Caesar, adopt strikingly original means to address their beholder, and to control and even produce their spatial and ideological milieu, challenging conventional notions of "the gaze" and how it operates in early Renaissance art. Furthermore, Mantegna's representations entail a striking integration of writing and painting as modes of transmission: Mantegna and his audience were highly attentive to the materiality of text, image, and object in the transmission of knowledge. Several of Mantegna works in which architecture or sculpture are depicted (such as The Introduction of the Cult of Cybele to Rome) seem preoccupied by the stability of meaning in the artistic object in circumstances of displacement or commodification. The Triumphs - a monumental series of canvases programmatically devoted to the "bringing back" of the riches of a lost world - offer a programmatic pictorial characterization of what we now call "Renaissance art," engaging its stylistic desiderata, its technical accomplishments - and, in ways that exceed any theory committed to writing - its ideological implicatedness.

Dana E. Katz reveals how Italian Renaissance painting became part of a policy of tolerance that deflected violence from the real world onto a symbolic world. While the rulers upheld toleration legislation governing Christian-Jewish relations, they simultaneously supported artistic commissions that perpetuated violence against Jews.