‘Ad Honorem et Reverentiam Sanctissimi Patris’: Manno Bandini's statue of Boniface VIII
Abstract In 1975, Carlo Ragghianti published a passionate essay on Manno Bandini's statue of Boniface VIII in Bologna (figure 1).1 Ragghianti's article was spurred by the exhibition of the statue at the Museo Poldi Pezzoli in Milan and the accompanying essay written by Enrico Castelnuovo.2 In the lengthy brochure, Castelnuovo highlighted the propagandistic value of this Trecento statue and its political significance. Ragghianti rejected outright the discussion of the statue in terms of its political meaning and instead stressed its value as a work of art. The author's barely veiled criticism focused on those like Toesca and Venturi who had previously disparaged the statue as ugly and rude.3 Ragghianti, instead, argued that its archaism was in line with contemporary Roman achievements and in particular with the neo-Egyptian style that had entered the art of Rome with the Cosmati and had been given new life by Arnolfo di Cambio. The author mentioned Arnolfo's Florentine portrait of Boniface as an example (figure 2). By way of conclusions, Ragghianti drew attention to Boniface VIII's ears and argued that such an abstract and fanciful construction could not find its raison-d'être in the statue's political significance but rather in its aesthetic essence. The aesthetic essence was, he concluded, meaningful in and for itself.
The Voices of the Saints: Speaking Reliquaries
Although they have often been considered as mere representational labels identifying the relic contained, body-part reliquaries, or what I would prefer to call shaped reliquaries, participate in a fluid exchange of signs, "speaking" much more than their contents. First, they often do not contain what they seem to say they contain. Second, their speech is complexly metaphorical. Third, in that both function primarily as metaphor, there is a peculiar slippage of meaning and importance between contained and container. Fourth and finally, shaped reliquaries of body parts signify specifically through the implied fragmentation of the relic-body, in this way insisting upon a larger whole. Such fragmentation was a problematic but powerful new discourse in the central Middle Ages.
The Bastille: A History of a Symbol of Despotism and Freedom
This book is both an analysis of the Bastille as cultural paradigm and a case study on the history of French political culture. It examines in particular the storming and subsequent fall of the Bastille in Paris on July 14, 1789 and how it came to represent the cornerstone of the French Revolution, becoming a symbol of the repression of the Old Regime. Lusebrink and Reichardt use this semiotic reading of the Bastille to reveal how historical symbols are generated; what these symbols’ functions are in the collective memory of societies; and how they are used by social, political, and ideological groups.

To facilitate the symbolic nature of the investigation, this analysis of the evolving signification of the Bastille moves from the French Revolution to the nineteenth century to contemporary history. The narrative also shifts from France to other cultural arenas, like the modern European colonial sphere, where the overthrow of the Bastille acquired radical new signification in the decolonization period of the 1940s and 1950s. The Bastille demonstrates the potency of the interdisciplinary historical research that has characterized the end of this century, combining quantitative and qualitative approaches, and taking its methodological tools from history, sociology, linguistics, and cultural and literary studies.