Excerpt from The Play of the Sibyl Cassandra The Auto of the Sibyl Cassandra, written by Gil Vicente1 for performance on Christ mas Eve in 1503, marks a moment of transition in the history of the Peninsular drama. vestiges of the liturgical drama appear, for reasons which shall be con sidered; the new - fangled pastoral, first played just ten years before, by Juan del Encina, before the Duke of Alva, is here apparent and acclimated; a theme more or less humanistic and dear to the early Renaissance here mingles with a strain of pure folk-lore. The art is quattrocento in essence but serene and sure, and Cassandra the sibyl is own sister to N eroccio's sibyl on the pavement at Siena and Perugino's sibyls in the Cambio at Perugia. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

The Casa del Deán in Puebla, Mexico, is one of few surviving sixteenth-century residences in the Americas. Built in 1580 by Tomás de la Plaza, the Dean of the Cathedral, the house was decorated with at least three magnificent murals, two of which survive. Their rediscovery in the 1950s and restoration in 2010 revealed works of art that rival European masterpieces of the early Renaissance, while incorporating indigenous elements that identify them with Amerindian visual traditions. Extensively illustrated with new color photographs of the murals, The Casa del Deán presents a thorough iconographic analysis of the paintings and an enlightening discussion of the relationship between Tomás de la Plaza and the indigenous artists whom he commissioned. Penny Morrill skillfully traces how native painters, trained by the Franciscans, used images from Classical mythology found in Flemish and Italian prints and illustrated books from France—as well as animal images and glyphic traditions with pre-Columbian origins—to create murals that are reflective of Don Tomás’s erudition and his role in evangelizing among the Amerindians. She demonstrates how the importance given to rhetoric by both the Spaniards and the Nahuas became a bridge of communication between these two distinct and highly evolved cultures. This pioneering study of the Casa del Deán mural cycle adds an important new chapter to the study of colonial Latin American art, as it increases our understanding of the process by which imagery in the New World took on Christian meaning.

Monumental epic poem tells the heroic story of Aeneas, a Trojan who escaped the burning ruins of Troy to found Lavinium, the parent city of Rome, in the west.

Convinced that the end of the world was at hand, many Romantic women writers assumed the role of the female prophet to sound the alarm before the final curtain fell. Orianne Smith argues that their prophecies were performative acts in which the prophet believed herself to be authorized by God to bring about social or religious transformation through her words. Utilizing a wealth of archival material across a wide range of historical documents, including sermons, prophecies, letters and diaries, Orianne Smith explores the work of prominent women writers - from Hester Piozzi to Ann Radcliffe, from Helen Maria Williams to Anna Barbauld and Mary Shelley - through the lens of their prophetic influence. As this book demonstrates, Romantic women writers not only thought in millenarian terms, but they did so in a way that significantly alters our current critical view of the relations between gender, genre, and literary authority in this period.