Rib vaults in 12th-century religious architecture in the North-West of Italy

HORTUS ARTIUM MEDIEVALIU

Civic towers in medieval urban landscape in Northern Italy: architectures as urban identities

Extensive literature has investigated the institutional tools with which municipal governments between the 12th and 13th centuries modelled the shape of public spaces and buildings. In the face of debated historical knowledge mainly focused on municipal buildings, studying civic towers seems to have been less detailed. The buildings considered here concern the western and eastern subalpine region: Cuneo, Fossano and Cherasco are new towns, Saluzzo and Pinerolo are towns related to the foremost noble dynasties, and Savigliano. "Torri civiche nel paesaggio urbano medievale del Nord dell’Italia: l’architettura come identità urbana" Una vasta letteratura ha indagato gli strumenti istituzionali con cui i governi municipali tra XII e XIII secolo hanno definito la forma degli spazi e degli edifici pubblici. A fronte di una conoscenza storica principalmente incentrata sui palazzi comunali, lo studio delle torri civiche sembra essere stato meno approfondito. Il campione di edifici qui considerato riguarda la regione subalpina occidentale e orientale: Cuneo, Fossano e Cherasco sono borghi nuovi, Saluzzo e Pinerolo sono borghi il cui sviluppo è strettamente legato alle principali dinastie signorili, e Savigliano

The places of faith: the religious hospitality in the Italian sanctuaries in the Early Modern Age

Since the Middle Ages, Northern Italy has been characterized as a territory of pilgrimages to monasteries, sanctuaries and Sacred Mounts. The sources testify a significant proliferation of hosteriae and hospitali in the main religious settlements, more precisely since the 12th century in the monasteries and since the 14th century in the sanctuaries. An authentic architecture of hospitality can be identified in the centres of Piedmont and Lombardy. The proposal, which is the outcome of a research in progress, intends to deepen in detail some meaningful examples amongst the main Italian sanctuaries – namely: Oropa (Piedmont), Tirano (Lombardy), Loreto (Marche) - analyzing the solutions adopted to host the wayfarers: the hospitality spaces which have characterized the architecture dedicated to pilgrims from the Middle Ages to the Modern Era

Places of faith: architectures for hospitality in the Italian Sanctuaries in the Early Modern Age

The strong affluence of pilgrims in monasteries and sanctuaries since the Middle Era, determined a veritable culture of hospitality, which was manifested by the building of new spaces dedicated to guest quarters. This research investigates in detail some meaningful examples amongst the main Italian sanctuaries - namely: Vicoforte and Oropa (Piedmont), Tirano (Lombardy) and Loreto (Marche) - looking at the solutions adopted to host the wayfarers: the hospitality spaces which characterised architecture dedicated to pilgrims between the Middle and the Early Modern Ages. Throughout this period of time, the continuous increase in pilgrimages implied new definitions of the space within the sacred enclosures, with the building of new shelters for the pilgrims, in addition to taverns and shops. The cases presented make it possible to analyse the arrangement of the areas dedicated to the travellers in their architectural components, which were either designed from scratch or were an adaptation of the space to the pilgrim’s needs

Medieval Architectures for Religious Tourism and Hospitality along the Pilgrimage Routes of Northern Italy

Sacred spaces are, and have always been, places of reception: hospitality is in fact a precept of God. Many biblical passages remind us of this, such as the one (Gen 18, 4-5) in which Abraham welcomes three guests, washes their feet and offers them a piece of bread and a place to rest under a tree. Saint Benedict too, in chapter 53 of the Rule, insisted on the need to honour pilgrims and travellers, who should be welcomed with a charitable service ready for devotion and stated that all guests who entered the monastery should be received as if they were Christ, washing their hands and feet. The reception of travellers, the sick, and pilgrims in religious centres in the Middle Ages has been one of the cornerstones of the life of many monastic and convent communities scattered throughout the territory. The growing number of domus hospitals and xenodochii, recorded from the early centuries of the Middle Ages until the 15th century, demonstrates the need for them and their widespread dissemination in Italy and Europe. It seems to be possible to identify some phases of this development linked to the different monastic and convent orders that dedicated themselves to relieving the suffering of travellers and the sick. An initial significant presence along the road axes was followed by a subsequent phase of settlement in the major urban centres. Each community had its rules which also influenced the choice of where the sites were positioned, the buildings in which to receive pilgrims and the architectural typologies, often clearly designed to identify the place immediately. The research findings presented here derive from research aimed at identifying religious hospitality architectures through a study of the documentary sources and an analysis of the buildings still preserved in the territory of Northern Italy. In particular, the analysis of the main cases linked to monastic hospitality, such as the Sacra di San Michele – the centre of worship of Archangel Michael, an essential step in the pilgrimage between Mont-Saint-Michel in Normandy and San Michele del Gargano in Puglia – Novalesa and Staffarda constitute the main theme of this investigation (Figure 1). Even today these cases represent places of pilgrimage and reception of great interest and inflow; the long tradition of hospitality that has characterized the Christian world since the Middle Ages until the present day seems to be continuing, and is indeed revitalized and reaffirmed by recent pastoral guidelines. Religious tourism in the contemporary era has seen a significant increase linked to a form of spirituality that rediscovers the history of the oldest monasteries as a place of meditation and prayer. The tourism of major religious events and shrines that represent an attraction for millions of people is increasingly witnessing more intimate visits aimed at rediscovering the historical values of the journey, which is often undertaken on foot in the footsteps of the pilgrims as modern homines viatores on the trail of ancient experiences and spirituality

Noble castles of the late Middle Ages in Northwest Italy, International Conference on Modern Age Fortifications of the Mediterranean Coast.

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Medieval Architectures for Religious Tourism and Hospitality along the Pilgrimage Routes of Northern Italy

Sacred spaces are, and have always been, places of reception: hospitality is in fact a precept of God. Many biblical passages remind us of this, such as the one (Gen 18, 4-5) in which Abraham welcomes three guests, washes their feet and offers them a piece of bread and a place to rest under a tree. Saint Benedict too, in chapter 53 of the Rule, insisted on the need to honour pilgrims and travellers, who should be welcomed with a charitable service ready for devotion and stated that all guests who entered the monastery should be received as if they were Christ, washing their hands and feet. The reception of travellers, the sick, and pilgrims in religious centres in the Middle Ages has been one of the cornerstones of the life of many monastic and convent communities scattered throughout the territory. The growing number of domus hospitals and xenodochii, recorded from the early centuries of the Middle Ages until the 15th century, demonstrates the need for them and their widespread dissemination in Italy and Europe. It seems to be possible to identify some phases of this development linked to the different monastic and convent orders that dedicated themselves to relieving the suffering of travellers and the sick. An initial significant presence along the road axes was followed by a subsequent phase of settlement in the major urban centres. Each community had its rules which also influenced the choice of where the sites were positioned, the buildings in which to receive pilgrims and the architectural typologies, often clearly designed to identify the place immediately. The research findings presented here derive from research aimed at identifying religious hospitality architectures through a study of the documentary sources and an analysis of the buildings still preserved in the territory of Northern Italy. In particular, the analysis of the main cases linked to monastic hospitality, such as the Sacra di San Michele – the centre of worship of Archangel Michael, an essential step in the pilgrimage between Mont-Saint-Michel in Normandy and San Michele del Gargano in Puglia – Novalesa and Staffarda constitute the main theme of this investigation (Figure 1). Even today these cases represent places of pilgrimage and reception of great interest and inflow; the long tradition of hospitality that has characterized the Christian world since the Middle Ages until the present day seems to be continuing, and is indeed revitalized and reaffirmed by recent pastoral guidelines. Religious tourism in the contemporary era has seen a significant increase linked to a form of spirituality that rediscovers the history of the oldest monasteries as a place of meditation and prayer. The tourism of major religious events and shrines that represent an attraction for millions of people is increasingly witnessing more intimate visits aimed at rediscovering the historical values of the journey, which is often undertaken on foot in the footsteps of the pilgrims as modern homines viatores on the trail of ancient experiences and spirituality

GAIL FEIGENBAUM, Display of Art in the Roman Palace, 1550-1750, ed. With Francesco Freddolini. Los Angeles: Getty Research Institute, 2014, pp. XIV, pp. 368.

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