¹ Calcnzio, G., La vita e gli scritti del Cardinale Cesare Baronio (Rome, 1907), p. 29 Google Scholar. Cf. L. Ponnelle and L. Bordet, Saint-Philippe Neri et la societé romaine de son temps (1515-1595), 2nd edn (Paris, 1958), p. 166.

² The autograph manuscript may still be found in the Vatican library: BAV, MSS Vat lat 5684-95. Aside from Calenzio’s exhaustive and anecdote-rich vita, which was the direct product of the author’s attempts to get its subject canonized, the most satisfactory biographical treatment of Baronio remains H. Jedin, Kardinal Caesar Baronius. Der Anfang der katholischen Kirchengeschichtsschreibung im 16. Jahrhundert, Katholisches Lcbcn und Kirchenreform im Zeitalter der Glaubensspaltung, 38 (Münster in Westfalen, 1978), which is also available in an Italian translation, Il cardinale Cesare Baronio: L’inizio della storiografia ecclesiastica nel sedicesimo Seeolo (Morcelliana, Brescia, 1982). See also now S. Zen, Baronio storico: controriforma e crisi di metodo umanistico (Naples, 1994).

³ The classic treatment of the role played by history writing in confessional polemic remains Polman, P., L’Élément historique dans la controverse religieuse du XVIe siècle (Gembloux, 1932 Google Scholar). See also the useful account in E. Cochrane, Historians and Historiography in the Italian Renaissance (Chicago and London, 1981), pp. 445-78.

⁴ ‘in niun Seeolo e in niun paese direbbesi che fosse mai tanto coltivato la storia, quanto in Italia nel Seeolo XVII’: G. Tiraboschi, Storia della letteratura italiana, 9 vols in 10 (Florence, 1812), 8/ii, p. 369.

⁵ E. Iscrloh, J. Glazik, and Jedin, H., History of the Church vol. V - Reformation and Counter Reformation (London, 1980), pp. 206 Google Scholar, 510, and 644. Somewhat confusingly, this is a translation of volume four of the 2nd edn of the German original Handbuch der Kirchengeschichte (Freiburg im Breisgau, 1967).

⁶ Klauser, T., A Short History of the Western Liturgy: an Account and Some Reflections (Oxford, 1968), pp. 117–52 Google Scholar. This is a translation of the 5th edn of the author’s Klein abendländischen Liturgiegeschichte: Bericht und Besinnung (Bonn, 1965).

⁷ J. A. Jungmann, ‘Liturgical life in the Baroque period’, from his essay collection: Pastoral Liturgy (Tenbury Wells, 1962) pp. 80-9. This is a not entirely satisfactory translation of his Liturgisches Erbe und Pastorale Cegenwart (Innsbruck, 1960).

⁸ Bouyer, L., Life and Liturgy (London, 1956), p. 5 Google Scholar (and for the parenthetical definition p. 8). Cf. Anton Mayer, ‘Liturgie und Barock’, Jahrbuch für Liturgiewissenschaft, 15 (1941), pp. 67-154, who concludes (p. 148): ‘Der Barock als geistige Form cines Zeitalters ist und bleibt seincm Wcsen nach unliturgisch.’

⁹ See Ditchfield, S., Liturgy, Sanctity and History in Tridentine Italy: Pietro Maria Campi and the Preservation of the Particular (Cambridge, 1995 Google Scholar), passim, esp. chs 10-12. For a survey of the wider context See now A. Grafton, The Footnote: a Curious History (London and Cambridge, MA, 1997), ch 6, ‘Back to the future 2: the antlike industry of ecclesiastical historians and antiquaries’, pp. 148-89.

¹⁰ The diocese of Orleans was the last to abandon its own breviary in 1875. For an illuminating discussion of Guéranger and his vision of liturgy as an ‘imagined community’ -visualizing the unity of the Church around the pope - in an age of unprecedented industrial change, see P. Racdts’s paper elsewhere in this volume.

¹¹ Beginning with the studies of Greek and Latin liturgies of tbe early Church by Cassander, Georg, Liturgica de ritu et ordine dominiate coenae quant celebrationem Craeci liturgiam, Latini missam appellarunt (Cologne, 1558 Google Scholar), and James of Joigny (known as Pamclius), Liturgica latinorum, 2 vols (Cologne, 1571).

¹² Gavanti, B., Thesaurus sacrorum rituum seu commentari in rubricas, 1st edn (Milan, 1628 Google Scholar); J. Mabillon, De Liturgia Gallicorum (Paris, 1685); E. Martène, De antiquis Ecclesiae ritibus, 3 vols (Rouen, 1700-2).

¹³ See, for example, Martimort, A. G., ed., The Church at Prayer, vol. 1 - Principles of the Liturgy (Collegeville, MN, and London, 1987), pp. 7–8 Google Scholar. For Latin writers of the Middle Ages such as Isidore of Seville, John of Avranches, Pseudo-Alcuin, and Rupert of Deutz, the preferred title was De ecclesiasticis officiis.

¹⁴ E.g. N. Z. Davis, ‘From “Popular religion” to “Religious cultures’”, in S. Ozmcnt, ed., Reformation Europe: a Guide to Research (St Louis, MI, 1982), pp. 321-41; J. Bossy, ‘The Mass as a social institution, 1200-1700’, P&P, 100 (Aug. 1983), pp. 29-61; D. W. Sabean, ‘Communion and Community: the refusal to attend the Lord’s Supper in the sixteenth century’, in his Power in the Blood: Popular Culture and Village Discourse in Early Modern Cermany (Cambridge, 1984), pp. 37-60.

¹⁵ R. W. Scribner, ‘Cosmic order and daily life: sacred and Seeular in prc-industrial German society’, in von Greycrz, K., ed., Religion and Society in Early Modern Europe, 1500- 1800 (London, 1984), pp. 17–33 Google Scholar; idem, ‘Ritual and popular religion in Catholic Germany at the time of the Reformation’, JEH, 35 (1984), pp. 47-77. These arc both reprinted in idem, Popular Culture and Popular Movements in Reformation Germany (London and Ronccverte, 1987), pp. 1-16, 17-47-

¹⁶ Gentilcore, D., From Bishop to Witch: the System of the Sacred in Early Modern Terra d’Otranto (Manchester, 1992 Google Scholar).

¹⁷ Kamen, H., The Phoenix and the Flame: Catalonia and the Counter-Reformation (New Haven, CT, and London, 1993), p. 29 Google Scholar (but See also pp. 99-103 and 117-32 for his emphasis on the community dimension to early modern Christianity).

¹⁸ Duffy, E., The Stripping of the Altars: Traditional Religion in England, 1400-1580 (New Haven, CT, and London, 1992 Google Scholar), csp. part 1: ‘The structures of traditional religion’, pp. 11- 376 (quotation at p. 114).

¹⁹ Ibid., p. 45.

²⁰ For a modern edition of both versions of this document - the only universal Roman Catholic index which was drawn up exclusively by the Holy Office - see J. M De Buganda, ed., Index des livres interdits, vol VIII - Index de Rome, 1357, 1559 et 1364 (Sherbrooke and Geneva, 1990), pp. 1-50.

²¹ The two editions of Quiñones’ breviary are most easily consulted in the critical editions by Legg, J. W., Breviarium Romanum a Fr. Card. Quignonio editum et recognitum, juxta editionem Venetiis A. D. 1333 impressam (Cambridge, 1888 Google Scholar); idem, The Seeond Recension of the Quignon Breviary. Following an Edition Printed at Antwerp in 1337, 2 vols (the Seeond containing a liturgical introduction, a life of Quiñones, appendices, notes, and indices), HBS, 35, 42 (London, 1908-12). For what follows see the standard accounts in S. Baumcr, Geschichte des Breviers (Freiburg im Breisgau, 1895), pp. 392-409, and E. Cattaneo, Il culto cristiano in occidente: note storiche, 2nd edn (Rome, 1992), pp. 301-3. Cf. J. A. Jungmann, ‘Warum ist das Reformbrevier des Kardinals Quiñones gescheitert?’, ZKT, 78 (1956), pp. 98-107.

²² ‘Cogitanti mihi pater sanctissime, atquc animo repctenti initia veteris instituti, quo sancitum est, ut clerici sacris initiati, vel sacerdotiis praesidentes singulis dicbus perlcgant horarias preces, quas canonicas etiam apcllamus, tres omnino causae spectatac fuisse videri soient…. Tertia, ut religionis quoque futuri magistri quotidiana sacrae scripturac et ecclesiasticarum historiaram Icctione erudiantur, complcctanturque, ut Paulus ait, cum, qui Seeundum doctrinam est, fidelcm sermonem et potentes sint exhortari in doctrina sana et cos, qui contra dicunt arguere’: Legg, Breviarium Romanum a Fr. Card. Quignonio editum, pp. xix-xx. A little further on (p. xx) Quiñones laments the current state of affairs: ‘Turn historiac sanctorum tam inculte, tam negligenti iudicio scriptae leguntur, ut nee auctoritatem habere videantur ncc gravitatem.’

²³ Between uoo and 1558 some 200 feasts were added to the calendar (Klauser, Short History, p. 125). Cf. F. Fockc and H. Hcinrichs, ‘Das Kalendarium des Missalc Pianum vom Jahre 1570 und seine Tcndcnzen’, Theoiogisches Quartalschrift [hereafter TQ], 120 (1939), pp. 383-400 and 461-9.

²⁴ ‘nelle leggende de S[an]ti si leggono molte cose apochriphe, et di alcune leggende si legge pochissimo e niente di quello appartiene alla vita del santo, et anco sconciamente e con parole che più tosto possono talvolta offendere le menti semplici non servando ne il decoro ne I’honcstà Christiana, però sopra di ciò si è fatto più e più volte dalli sudetti Sig[no]ri Deputati [members of the commission] discussione e finalmente si è risoluto che miglior modo non si poteva tenere che cavando da tutte le historic de S[an]ti le cose più autentiche, si facci und compilatione e di ciascun santo in brevità et con un stile mediocre che habbia dell’ecclesiastico, toccar le cose più importanti che faccino ad edificatione et sodisfattione di quelli che le leggeranno’: P. Battifol, History of the Roman Breviary (London, 1912), p. 228. The entire text of the report is transcribed by Battifol on pp. 223-9. The original may be found in the Archivio Segreto Vaticano [hereafter ASV], MS Concil. Trident 47, fols 312-18.

²⁵ Rodgers, E. C., Discussion of Holidays in the Later Middle Ages (New York, 1940), pp. 107–9 Google Scholar (my thanks to Robert Swanson for alerting me to the existence of this useful study). Cf. H. von der Hardt, Magnum oecumenicum Constantiense concilium, 6 vols (Frankfurt and Leipzig, 1697-1700), 1, pp. 423 (for comments of Pierre d’Ailly), 733-4 (for criticisms by Jean Gerson).

²⁶ ‘execptis quae ab ipsa prima institutione a Sede Apostolica approbate vel consuetudine; quae vel ipsa institutio duccntos annos antecedat.’ Cf. J. Schmid, ‘Studien über die Reform des römischen Breviers und Messale untcr Pius V, TQ, 66 (1884), pp. 621-64.

²⁷ The Benedictines, Dominicans, Carmelites, and Premonstratensians, for example, kept the use of their own breviaries. For a comprehensive list of editions of both breviaries specific to religious orders and those specific to certain dioceses See H. Bohatta, Bibliographie der Breviere, 1501-1850 (Leipzig, 1937), and now R. Amict, Missels et breviaires imprimes (supplément aux catalogues de Weale et Bohatta): propres des saints (éditions princeps) (Paris, 1990). The only diocesan breviaries printed in Italy 1568-1600 were for Milan (5 edns) and Como (3 edns).

²⁸ H. Kamen, The Phoenix and the Flame, pp. 93-96, 348. By contrast, the very brief account of the reception of the Tridentine Breviary given in Mario Righetti’s Manuale di storia liturgica, 4 vols (3rd edn, Milan, 1959-69), 2, p. 673, is superficial and naively optimistic.

²⁹ ‘ma qual stomacho deve poter più sopportar tante sciochezze et sogni di libri apocriffi con tante bosie et tanta indignità che se chi ne havesse cura mai lo potria tolerar’: BAV, MS Barb. lat. 5697, fol. 37r, taken from a letter sent to G. M. Giberti dated 1 Jan. 1533. Cf. G. M. Monti, Ricerche su Papa Paolo IV Caraffa (Benevento, 1925), p. 152; G. B. Del Tufo, Historia della religione de’padri chierici regolari, 2 vols (Rome, 1609-16), 1, pp. 8-16; G. Silos, Historia clericorum regulariam a congregatione condita, 3 vols (Rome, 1650-6), I, pp. 95-8.

³⁰ E. Cattaneo, Il Cullo cristiano: note storiche, 2nd edn (Rome, 1983), pp. 237-40; cf. S. I. P. van Dijk, Sources of the Modem Roman Liturgy: the Ordinals by Haymo ofFaversham and Related Documents (1243-1307), 2 vols (Leiden, 1963).

³¹ According to Righetti (Manuale di storia liturgica, 2, p. 673), another source for the general rubric was the Directorium divini officii by Ciconiolano which had been approved by Paul III in 1540. For a list of the sources for the hagiographical readings included in the Tridentine Breviary See C. Dc Smedt, Introductio generalis ad historiam ecclesiasticam (Louvain and Paris, 1876), pp. 484-7 (reprinted in S. Baumcr, Histoire du Bréviaire, 2 vols (Paris, 1905), 2, pp. 178-80 n.2).

³² For an admirably clear explanation ‘How to find the Office for the Day’ See ch. 12 of ‘The Pic’ as given in the English literal translation of the Roman Breviary (incorporating also the changes made by Clement VIII, Urban VIII, and Leo XIII) by John Crichton-Stuart, Marquess of Bute, The Roman Breviary, 4 vols, rev. edn (Edinburgh and London, 1908), 1, pp. xxxiii-iv.

³³ N. Rasmussen, ‘Liturgy and the liturgical arts’, in J. O’Mallcy, ed., Catholicism in Early Modern History: a Cuide to Research, Reformation Guides to Research, 2 (St Louis, MI, 1988), pp. 273-97.

³⁴ The only (incomplete) text of this edition which I have been able to find is in Rome, Biblioteca Valiicelliana, G. 104, fols 314r-46r. The titlepage, colophon, and six pages are missing. Other manuscript material relevant to the Piacentine Proper’s revision at the Valiicelliana may be found in MSS H. 5, fols 143r-44r; H. 18, fols 031r-070v; G. 90, fols 204r-86r; G. 104, fols 314r-46r. See also Vatican City, Archivio della Congregazione per le Cause dei Santi (ex-Riti), Positioncs decrctorum et rcscriptorum 1748. For a detailed account of the Piacentine Proper’s revision 1598-1610 See Ditchficld, Liturgy, Sanctity and History, pp. 96-112.

³⁵ See, inter alia, G. Alberigo, The Council of Trent’, in O’Mallcy, ed., Catholicism in Early Modern History, pp. 211-26; idem, ‘Carlo Borromeo between two models of bishop’, in J. M. Headley and J. B. Tomaro, eds, San Carlo Borromeo: Catholic Reform and Ecclestiastical Politics in the Seeond Half of the Sixteenth Century (Washington, DC, Toronto, and London, 1988), pp. 250-63; E. Cochrane (ed. J. Kirshner), Italy 1530-1630 (London and New York, 1988), pp. 106-64. Although there are some signs of the weakening hold of this orthodoxy (e.g. D.

³⁶ Breviarium divini officii Seeundum ritum et consuetudinem ecclesiae placentinae approbatum (Venice, 1530), fols 294V-96V.

³⁷ Vatican City, Archivio della Congregazione per le Cause dei Santi (ex-Riti), Positioncs dccretorum et rcscriptorum 1748, fols 2r-3r, as given in two slightly differing versions approved on 19 April 1608.

³⁸ ‘Quoniam Martyrologium iussu et approbatione Summi pontificis Grcgorii XIII jam est editum, non poterunt fortasse sine magno scandalo tot sancti a Martyrologio dimoveri, quot ego dimovendos esse existimarem; id est cnim totum fere Martyrologium abolere vel mutare’: X.-M. Le Bachelet, Auctarium Bellarminianum (Paris, 1913), p. 461.

³⁹ See ibid., p. 459. Cf. Ryan, E. A., The Historical Scholarship of Robert Bellarmine (Louvain, 1936), p. 173 Google Scholar.

⁴⁰ Campi, P. M., Vita di S. Corrado eremita (Piacenza, 1614 Google Scholar). For the fullest and most recent life of the saint and history of his cult see F. Balsamo, 5. Corrado di Noto: biografia critica e storia del culto (Noto, 1991). Cf. F. Balsamo and V. La Rosa, eds, Corrado Confalonieri: la figura storica, l’immagine e il culto, Atti delle giornate di studio nel VII centenario della nascita, Noto 24-25-26 maggio 1990 (Noto, 1992).

⁴¹ This involved recourse to a full range of sources, from a manuscript copy of S. Folco’s sermons held in the Dominican priory of S. Giovanni in Canale to notarial documents held in the archive of the Piacentine church of S. Eufemia where the saint had been provost For Campi’s account of S. Folco’s episcopate see P. M. Campi, Dell’historia ecclesiastica di Piacenza, 3 vols (Piacenza, 1651-62), 2, pp. 100-15. See also relevant documents which Campi had copied in full from the cathedral archives and printed at the end of vol. 2 (nos. 58, 59, 62 and 64) on pp. 381-5.

⁴² For a full account of Campi’s campaign See S. Ditchfield, ‘How not to be a counter- reformation saint: the attempted canonization of Gregory X, 1622-45’, Papers of the British School at Rome, 60 (1992), pp. 379-422 (also in a revised and slightly expanded form as ch. 10 in idem, Liturgy, Sanctity and History, pp. 212-69).

⁴³ The nineteenth-century scholar J. Schmid listed some 22 Italian dioceses which during the 1570s and 1580s sought official Roman recognition of their cults: J. Schmid, ‘Weitcre Bcitrage zur Gcschichte des römischen Breviers und Missalc’, TQ, 67 (1885), pp. 468-87, 624-37. The checklist for Italian dioceses is on pp. 624-7.

⁴⁴ E.g. a single MS, BAV, Vat lat. 6191 (parts I and II), contains letters relating to requests from the dioceses of Squillare, Naples, and Bologna.

⁴⁵ On Sirleto the best monograph is still G. Dcnzler, Kardinal Guglielmo Sirleto (1514-1585): Leben und Werk; ein Beitrag zur Nachtridentinischen Reform (Munich, 1964); but now see also P. E. Commodaro, ‘Il cardinale Guglielmo Sirleto, 1514-1585’, La provincia di Catanzaro, 3 (1985) with its useful appendix of documents.

⁴⁶ ‘Vorria tra li altri occorrenzi et ordinationi della mia chiesa esser da N[ostri] S[ig]n[o]ri favorito et dal autorità di V[ostro] S[ignore] Ill[ustrissi]ma aiutato alla riforma che mi convien far del Breviario Vercellese, acciò si venga al osservazioni de nuovo Romano come si vede esser meglio et lo fanno altri Prelati che hanno le chiese con loro solo costumi. Però supplico V[ostro] Signoria] Ill[ustrissi]ma che mi faccia parola con S[ua] S[anti]ta la quai si digni[sic] ordinarmi per und sua lettera o breve Seeondo sarà più espedienti che nella mia chiesa si osservi il detto nuovo breviario aggiungendoli solamente la festa et ottava di S[an]t[o] Eusebio … S. Emiliano, S. Honorato … e S. Pietro tutti miei precedessori’: BAV, MS Vat lat 6181, fol. 27m The letter is dated 18 Dec. 1570.

⁴⁷ ‘poich’ con la continua et laboriosa residenza tutto operò a maggior honor di Dio e … della chiesa come conviene’: ibid., fol. 347r, dated 23 May 1571.

⁴⁸ ‘Mando a V[ostro] Signoria] Ill[ustrissi]ma um memoriale datomi da alcuni buoni sacerdoti in proposito delle lettioni dell S[an]ti vescovi di questa città le feste de quali si celebrano già duecento anni o più. Essi dicono che M Curtió deputato alla riforma del breviario ha loro risposto che si dovevano fare simili lettioni et farli stampare separate dal breviario perciò io presi la fatica. Ma in tutto mi rimetto alla volunta di V[ostro] Signoria] voglio ben pregar VS Illma a farmi scrivere risolutamente quanto ho a fare in questo negotio acciò ch’io posso in qualche modo dar satisfactione a quelli del clero in quanto si movino da pura divotionc’: BAV, MS Vat. lat. 6192, fol. 139r. There is also the well-known example of the diocese of Bologna where the bishop, Gabriele Palcotti, had commissioned the leading late-humanist scholar Carlo Sigonio to revise the hagiographical lessons for the feast of the town’s patron, S. Petronio. Here again, the watchword was collaboration rather than conflict and confrontation. See Ditchfield, Liturgy, Sanctity and History, pp. 63-6. Cf. P. Prodi, Il Cardinale Gabriele Paleotti (1522-1597), 2 vols (Rome, 1959-67), 2, pp. 246-8.

⁴⁹ For the fullest edition see Gardcllini, A., Decreta authentica congregationis sacrorum rituum, 3rd edn, 4 vols (Rome, 1856-8 Google Scholar) plus 6 vols of Supplementa, ed. W. Miihlbauer (Munich, 1863-85). This contains 5,993 decrees but should be consulted together widi the Analecta iurispontificii, 7-8 (1864-6), fasc. 57-9, 66-8, which contain a further 2,716 issued between 1588 and 1700. The successive editions of Decreta were catalogued anonymously in ‘De sacra rituum congregationis decrctorum collcctionibus’, Ephemerides liturgicae, 44 (1930), pp. 433-48, and in 1954 by F. R. McManus, The Congregation of Rites, Catholic University of America Canon Law Studies, 352 (Washington, DC, 1954). There is also a useful (though inevitably incomplete) collection arranged by subject: P. Martinucci, Manuale decretorum sacrae rituum congregationis (Ratisbon, 1873).

⁵⁰ Campi, P. M., Vita di S. Antonino martire (Piacenza, 1603 Google Scholar). In the same year Campi also published a catalogue of the spiritual and material riches of the church where the saint’s body lay, the misleadingly entitled Insignium gestorum S. Antonini martyris Placentiae tutelaris, out of whose 3 5 pages only 3 were devoted to an account of the saint’s life.

⁵¹ Vita di S. Corrado eremita (Piacenza, 1614); Vita di S. Raimondo Palmerio (Piacenza, 1618); Vita di S. Franca Vitalta (Piacenza, 161&); Apologia dell’innocente e santa vita del glorioso pontefice Gregorio il decimo (Piacenza, 1651; Latin edn, Rome, 1655); and Vita di Margarita da Cantiga per cognome detta divota (Piacenza, 1877).

⁵² ‘questi nostri santi intercedono ora più che mai in cielo presso il Protettore del mondo a nome del loro compatrioti’: P. Regio, Vite de’sette santi protettori di Napoli (Naples, 1579), preface. For a fuller appreciation of Regio’s importance as the pre-eminent hagiographcr of this period in the Kingdom of Naples - he wrote no fewer than 21 volumes which were published between 1573 and 16r2 - see J.-M. Sallmann, Naples et ses saints à l’âge baroque (1540-1750) (Paris, 1994), index.

⁵³ ‘In questa miniera e scòla [sic] di santità ciascuno adunque nella propria vocatione è stato procuri con la frequente lcttionc dcll’Historia delle vite dc’santi umbri di trovar abbondanza di attioni perfettissime da immitarc e di approntarsene; tanto maggiormente, che “gli operatori dì esse furono composti della medesima massa che siamo noi, e della medesima regione e provincia; ò vissuti, ò morti in essa e hanno fiorito in santità in ogni età e Seeolo, e questi del continuo ci aiutano in ciclo con le loro orationi e intercessioni’: L. Jacobilli, Vite de’Santi e Beati dell’Umbria e di quelli corpi de’quali riposano in essa provincia, 3 vols (Foligno, 1647-61), 3, p. 540.

⁵⁴ Nocera nell’Umbria e sua diocesi e cronologia de’vescovi di essa città (Foligno, 1653).

⁵⁵ Cattaneo, E., ‘La singolare fortuna degli “Acta Ecclesiae Mediolanensis”’, La Scuola Cattolica, 111 (1983), pp. 191–217 Google Scholar.

⁵⁶ ‘Episcopus id quod ab initio nascentis ecclesiae institutum fuit, ut rerum episcopalium studio curaque gestarum monimenta existerent, conquiri diligentissime curet; tarn singulorum episcoporum qui pracccsserunt nomina, genus et pastorales eorumdem actioncs. Quae omnia litteris consignari, ordineque conscripta in librum ccrtum referri curct, ut corum memoria conservetur, et quae ab eodcm acta vel instituta sunt, ad aliquam ccclcsiasticae disciplinae normam perpetuo usui esse possint atque adiumceto in ilia ecclesia bene gerenda’: Acta Ecclesiae Mediolanensis (Milan, 1582), fol. 46V.

⁵⁷ See, e.g., the preface to Pirri, R., Sicilia sacra, 3 vols (Palermo, 1644-7Google Scholar), ‘> sig. ir, and G. and S. Sainte-Marthe (rev. D. de Sainte-Marthe, completed by B. Haurcau), Gallia cristiana, 16 vols (Paris, 1715-1865), 1, first page of the preface (note a).

⁵⁸ Dell’historia ecclesiastica di Piacenza di Pietro Maria Campi Canonico piacentino; nella quale si spiegano le attioni de’Santi, de’Beati, e de’Vescovi della città di Piacenza, e l’antichissima immunità, e giurisditione di auella chiesa, con lefondationi di molti luoghi sacri, et insieme le varie donation!, e gratie riportate da’Sommi Pontefici, Imperadori, Re, e Principi; e si fa anche mentione di molte Famiglie, Huomini Illustri, e maggiori successi d’Italia; con l’origine de’nomi de’Villaggi, Terre, e Castelle del Piacentino. E nel fine I’Historia antichissima, ne mai più uscita in luce della fondatione della Città stessa di Tito Omusio Piacentino, con un Registro de’Privilegi, Bolle e altre Scritture latine citate in quest’Opera con più Tavole copiosissime.

⁵⁹ For a fuller discussion of the Campi’s sources for his Dell’historia ecclesiastica di Piacenza, see Ditchfìeld, Liturgy, Sanctity and History, pp. 298-301.

⁶⁰ 1. ‘Delle chiese e monasteri dentro la città di Piacenza’; 2. ‘Delle chiese e monasteri sñ la diocesi’; 3. ‘Delle famiglie di Piacenza nominate’; 4. ‘Delle cose notabili’; 5. ‘De’villaggi, castellc e terre del Piacentino’.

⁶¹ Italia sacra sive de episcopis italiae et insularum adiacentium, rebusque ab ¡is praeclare gestis deducía serie ad nostram usque aetatem opus singulare. In quo ecclesiarum origines, urbium conditioner, principum dontationes, recondita monumenta in lucem proferentur. Voi. 1 came out in 1644; vols 2-3 in 1647; vo1. 4 in 1652; vo1. 5 in 1653; vols 6-7 in 1658, and vols 8-9 in 1662. All volumes were published in Rome: vols 1-3 ‘Apud B. Tanum’ and the remainder by Vincenzo Mascardi.

⁶² For a fuller account of what follows see Ditchfìeld, Liturgy, Sanctity and History, ch. 12, csp. pp. 331-51. Except for the pioneering work of Giorgio Morelli - in particular his ‘L’abate Ferdinando Ughelli nel terzo centenario della morte (1670-1970)’, Strenna dei Romanisti, 33 (1972), pp. 246-50, and the same author’s more recent contribution cited in n.63 below - the only other recent scholarly discussion of Ughelli remains D. Hay, ‘Scholars

⁶³ Although the ever perceptive Tiraboschi had noted that the uneven quality of Italia sacra derived from Ughelli’s need to rely on others. See Tiraboschi, Storia della letteratura italiana, 8/ii, p. 145.

⁶⁴ For an invaluable handlist of correspondents from this epistolario to which I am much indebted See G. Morelli, ‘Monumenta Fcrdinandi Ughclli, Barb, lat 3204-3249’, in Miscellanea bibliothecae apostolicae vaticanae, IV, Studi e Testi 338 (Vatican City, 1990), pp. 244-80.

⁶⁵ Something of the quantity of material which Ughelli was sent by local correspondents after the publication of his original accounts of dioceses may be seen by looking at the appendices to vols 2-9 of the 1st edn of Italia sacra. That to vol. 2, for example, ran to over 90 folio columns (993-1084). This material was subsequently integrated by the editor Colcti into the main body of Ughelli’s text which he revised for the 2nd edn, published in 10 vols (Venice, 1717-22).

⁶⁶ Evcnnett, H. O. (cd. with a postscript by J. Bossy), The Spirit of the Counter-Reformation (Cambridge, 1968), p. 145 Google Scholar.

⁶⁷ Alberigo, G., ‘Carlo Borromeo come modello di vescovo nella chiesa post-tridentina’, Rivista storica italiana, 79 (1967), pp. 1031–52 Google Scholar; idem, ‘Carlo Borromeo between two models of bishop’, in Headley and Tomaro, San Carlo Borromeo, pp. 250-63; P. Prodi, Il Sovrano pontefice. Un corpo e due anime: la monarchia papale nella prima età moderna (Bologna, 1982). For a brilliant critique of this last work see the review by D. Fenlon, The Scottish Journal of Theology, 44 (1991), pp. 120-7.

⁶⁸ Nussdorfer, L., Civic Politics in the Rome of Urban VIII (Princeton, NJ, 1992 Google Scholar).

⁶⁹ Gross, H., Rome in the Age of the Enlightenment: the Post-Tridentine Syndrome and the Ancien Regime (Cambridge, 1990 Google Scholar). The emphasis of much recent writing about the post- tridentine Roman Catholic Church has been on the slowness of reform and the necessity of adopting a long periodization (preferably at least down to the end of the eighteenth century): e.g. Gentilcore, From Bishop to Witch; Sallmann, Naples et ses saints; A. Borromeo, ‘I vescovi italiani e l’applicazione del concilio di Trento’, in C. Mozzarelli and D. Zardin, eds, I Tempi del Concilio: religione, cultura e società nell’Europa tridentina (Rome, 1997), pp. 27-105.

⁷⁰ The Letters and Diaries of John Henry Newman, ed. C. S. Dessain et al. (London and Oxford, 1961-, in progress), 6, p. 46: letter of 25 March 1837 to Henry Wilberforce. Cf. D. Withey, John Henry Newman: the Liturgy and the Breviary - their Influence on his Life as an Anglican (London, 1992), pp. 23-4.