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This paper examines the inscriptions discovered inside these tombs, which have been published in the VI, 5961–6148), but attributed to the wrong funerary context.
All his attempts to meet James III and secure recognition were unsuccessful, and he died disappointed and in poverty in about 1752.
In the tercentenary of the Hanoverian Succession, enough archival information has finally emerged to provide a study of the life of this alternative claimant to the British thrones.
The paper argues that some level of plausible reconstruction is possible and outlines what characteristics can be discovered about non-élite life.
But popular sociability in the barbershop raised concerns among élite writers and the paper examines these as a way to understand the nature of the relationship between popular and élite cultures.
Since then Saint Catherine’s remains have been translated five times, and at each translation, the form and decoration of her sepulchre has changed, showing how different aspects of her life were commemorated at each renewal of her tomb.
These transformations are examined in the light of what survives today and of other literary documentation.Whatever temple remains continued to be visible, however, these were insufficient to suggest that they were originally part of the temple. In view of its constant appropriation in literary contexts over the course of the centuries, we might expect the famous fourth Eclogue (the so-called ‘messianic’ eclogue) to have exerted more of an impact on visual culture than it appears to have done.By the end of the fifteenth century, the temple had been lost. This paper considers some of the possible reasons for the apparent scarcity of engagement with Virgil’s poem beyond the literary sphere, and examines the uses to which the poet’s text is put when it does make an appearance in visual media — perhaps more often than has sometimes been supposed.When the Protestant Queen Anne was succeeded by the unpopular Hanoverian George I in 1714, James III was still unmarried and had no children, so Stuardo hoped that James might recognise him as the Jacobite heir.When James married and had two sons, Stuardo hoped that his cousin would at least receive him as a Stuart prince.Saint Catherine of Siena’s tomb and its place in Santa Maria Sopra Minerva, Rome: narration, translation and veneration pp.111–148 Joan Barclay Lloyd By examining the historical narratives of Saint Catherine of Siena’s death and burial this paper sheds new light on the liturgical layout of the Dominican church of Santa Maria sopra Minerva in Rome 1380.It does this by focusing on a particular set of artefacts — anatomical votive terracottas — which have been seen to indicate the spread of Roman and/or Latin culture in central Italy.Although the use of anatomical terracottas may have begun in the vicinity of Rome, communities in central Italy actively engaged with these artefacts according to their own cultural dispositions.William Gell and , texts that exercised a formative influence over Victorian understanding of not just Roman Pompeii, but of domestic Roman life more broadly throughout the nineteenth century, and which highlight a transition from eighteenth-century antiquarianism to a more ‘archaeological’ approach to the past in the nineteenth century.Using unpublished correspondence that has been overlooked by other scholarship on Gell, it argues that the form and content of the volumes responded to both contemporary fascination with the history of domestic life and the need for an affordable volume on Pompeii.