The Aztec (Mexica) city of Tenochtitlan was transformed after the Spanish invasion of 1519–21 into a staging ground for Habsburg colonial experiments. Indigenous response is glimpsed in this essay through the lens of annals, written in Nahuatl, that document urban festivals celebrating Spanish Habsburg monarchs. I argue that the redeployment of particular spaces—long charged with meaning by Indigenous residents—was crucial to the public legitimacy of the Habsburg festival. These festivals promoted new means of temporal orientation, thus disrupting Indigenous orientations in time, at the same moment that Indigenous calendars were coming under scrutiny for their heretical potentials.

This article explores Poggio Bracciolini's letters to Niccolò Niccoli from a variety of perspectives: it looks at what imitation meant for Poggio, examines the letters’ commentary on the manuscript culture of the early Quattrocento, discusses Poggio's efforts to craft a personal voice, and traces the interplay of optimism and pessimism in the letters, an interplay common to humanist texts of this period. By bringing together these different perspectives, the article articulates the range of ways in which one scholar used his epistolary collection to shape his own persona, connect himself to Ciceronian precedents, and create norms and expectations for a developing intellectual community.

This article investigates how and why scholars began to systematically examine and record ancient inscriptions in fifteenth-century Italy. Finding evidence in the revolutionary work of Ciriaco d'Ancona, it shows that this change emerged from the synthesis of several cultural traditions. Ciriaco learned to observe antiquities from the Italian elite living in the Greek colonies and to record inscriptions from an early Christian pilgrim's practice. He introduced a new degree of precision in his records, learned partly from humanists. These facts suggest that a new culture of observing, discussing, and writing about antiquities was developing in the early Renaissance Mediterranean.

This article examines the chivalric encounters organized on the occasion of the Joyous Entry of Prince Philip in the Low Countries in 1549–50. It poses the question as to how they functioned as a performative tool to enhance cohesion among the nobles of the Habsburg composite state. The tournaments served as a regulated outlet for noble violence, controlled by the prince and his closest collaborators. In this way, they both created and cemented the bonds of knightly brotherhood within the entourage of the household, while at the same time reaching out to others who did not (yet) belong to the new prince's circle.

Esther Inglis (ca. 1570–1624), a Franco-Scottish writer, is known for her manuscript books, written in many handwriting styles and decorated with pen or brushwork in black-and-white or color. About twenty-five of her sixty or so surviving manuscripts contain self-portraits, which until now have not been examined in detail. This essay surveys the developing author portrait in manuscript and print for French women writers, along with portrait engravings and miniatures, considering their influence on Inglis. It shows further how she created a self within the broader context of transnational Protestant humanism and poetics, crossing boundaries of gender, language, and nationality.

The global dimensions of Anthony van Dyck's portrait of Genoese noblewoman Elena Grimaldi Cattaneo have been largely overlooked by art historians. Seventeenth-century Genoa was immersed in the global movement of goods, knowledge, and peoples; these encounters and exchanges shaped Genoa's fashion system. This article situates the portrait within networks of international exchange to explore the meaningful representation of dress and globalized materials. The global is not restricted to Elena Grimaldi Cattaneo's attire, however; it extends to the African servant, whose presence and dress bring the portrait into dialogue with histories of global commodities, race, and Atlantic and Mediterranean slavery.