The starting point generally acknowledged for the revival of Greek studies in the West is 1397, when the Byzantine Manuel Chrysoloras began to teach Greek in Florence. With his Erotemata, Chrysoloras gave Westerners a tool to learn Greek; the search for the ideal Greek textbook, however, continued even after the publication of the best Byzantine-humanist grammars. The four Greek Donati edited in this book - 'Latinate' Greek grammars, based on the Latin schoolbook entitled Ianua or Donatus - belong to the many pedagogical experiments documented in manuscripts. They attest to a tradition of Greek studies that probably originated in Venice and/or Crete: a tradition certainly inferior to the Florentine scholarship in quality and circulation, but still important in the cultural history of the Renaissance.

It is common wisdom that language is culturally embedded. Cultural change is often accompanied by a change in idiom, in language or in ideas about language. No period serves as a better example of the formative influence of language on culture than the Renaissance. With the advent of humanism new modes of speaking and writing arose. But not only did classical Latin become the paradigm of clear and elegant writing, it also gave rise to new ideas about language and the teaching of it. Some scholars have argued that the cultural paradigm shift from scholasticism to humanism was causally determined by the rediscovery, study and emulation of the classical language, for learning a new language opens up new possibilities for exploring and describing one's perceptions, thoughts and beliefs. However, the vernacular traditions too rose to prominence and vied with Latin for cultural prestige. This volume, number XXIV in the series Groningen Studies in Cultural Change, offers the papers presented at a workshop on language and cultural change held in Groningen in February 2004. Ten specialists explore the multifarious ways in which language contributed to the shaping of Renaissance culture. They discuss themes such as the relationship between medieval and classical Latin, between Latin and the vernacular, between humanist and scholastic conceptions of language and grammar, translation from Latin into the vernacular, Jewish ideas about different kinds of Hebrew, and shifting ideas on the power and limits of language in the articulation of truth and divine wisdom. There are essays on major thinkers such as Nicholas of Cusa and Leonardo Bruni, but also on less well-known figures and texts. The volume as a whole hopes to contribute to a deeper understanding of the highly complex interplay between language and culture in the transition period between the fourteenth and sixteenth centuries.

To what extent can one speak of 'the Renaissance' in terms of grammar: did the medieval curricular subject grammatica survive into the Renaissance unchanged or was it transformed by the pedagogical programme of the humanists? The studies collected here focus on this question and trace the development of humanistic approaches to grammar. The first section consists of essays on the general characteristics of grammar in the period and on its connections with rhetoric. The following parts are devoted to three major grammatical writers: Guarino Veronese (1374-1460), Niccolò Perotti (1419/1420-1480), and Antonio de Nebrija (1441/1444?-1522). There is finally a section dealing with other figures, such as the famous Lorenzo Valla (1407-1457). Professor Percival focuses throughout on widely disseminated textbooks, beginning with the earliest attempt at a humanistic rejuvenation of grammar, the brief 'Regulae grammaticales' of Guarino Veronese (c. 1418), followed by Perotti's comprehensive 'Rudimenta grammatices', published in 1473 by Rome's first printers, and finally Nebrija's commercially successful 'Introductiones Latinae' (Salamanca, 1481). Nebrija's textbook proved the longest-lived, but Perotti's was also an international best-seller, going through many editions in several countries.

Did you know that many reputed Neo-Latin authors like Erasmus of Rotterdam also wrote in forms of Ancient Greek? Erasmus used this New Ancient Greek language to celebrate a royal return from Spain to Brussels, to honor deceded friends like Johann Froben, to pray while on a pilgrimage, and to promote a new Aristotle edition. But classical bilingualism was not the prerogative of a happy few Renaissance luminaries: less well-known humanists, too, activated their classical bilingual competence to impress patrons; nuance their ideas and feelings; manage information by encoding gossip and private matters in Greek; and adorn books and art with poems in the two languagges, and so on. As reader, you discover promising research perspectives to bridge the gap between the long-standing discipline of Neo-Latin studies and the young field of New Ancient Greek studies.

Written from the twin perspectives of linguistic and cultural change, this pioneering book describes the language inherited from Latin and how it was then influenced by the Visigothic and Arabic invasions and later by contact with Old French, Old Provençal, English and, not least, with the indigenous languages of South and Central America.