Spanish Imperial & Bourbon Absolutist Rule

Castile and the unified Spanish monarchy.

1 chapter

1266 - 1503

The Angevin conquest (1266) and subsequent Aragonese succession shaped southern Italy's institutional and devotional landscape for over two centuries. Angevin rule introduced French administrative forms and amplified Latin-rite devotional practice — the earliest documented San Gennaro blood liquefaction dates to 1389, and the Deputation of the Chapel of the Treasure was established in 1527, creating the institutional custodianship that still governs the rite today. The 1394 transfer of Saint Stephen's relics to Putignano generated the Propaggini procession, which later evolved into what is now claimed as one of Italy's oldest carnivals (though the 1394 event was a relic procession, not a carnival). Castel Nuovo in Naples embodies the Angevin-Aragonese dynastic layer, its Triumphal Arch commemorating Alfonso of Aragon's 1443 entry. Atrani's church of San Salvatore de Birecto preserved the ceremony of Doge investiture, linking Amalfi's maritime republic traditions into the new dynastic order. The Aragonese period also saw the beginnings of the Spanish Inquisition's reach into the region, a prelude to the religious repression of the next era.

1861 - 1945

Italian unification in 1861 ruptured the institutional frameworks that had governed southern Italy for centuries, replacing Bourbon and ecclesiastical authority with a Piedmont-centered nation-state whose legitimacy many southerners contested. Post-unification insurgency (brigantaggio) — ranging from genuine resistance to opportunistic banditry — was suppressed with extraordinary violence, a memory still coded into local commemorative practice. San Severo's Festa del Soccorso, first held as a patronal feast in 1857–58, emerged in this transitional moment; the fujenti (running penitents) who race through the streets among fire batteries embody a ritual form that blends penitential tradition with communal assertion. The new state's confiscation of ecclesiastical properties and suppression of religious orders disrupted the confraternal infrastructure that had sustained festival calendars, though many confraternities survived by reorganizing under secular sponsorship. The fasces-era state later co-opted religious processions for nationalist spectacle. Through it all, the San Gennaro rite persisted under its Deputation's custodianship — a case of institutional continuity through regime change. The Risorgimento frame of 'liberation' erases the lived experience of many southern communities; this era is better read as a rupture that reconfigured rather than eliminated existing devotional and communal structures.

1194 - 1266

The Hohenstaufen dynasty, especially Frederick II (1194–1250), transformed southern Italy into the administrative and cultural centre of a Mediterranean empire that straddled Latin, Greek, and Arab intellectual traditions. Frederick's court at Foggia and his itinerant administration produced Castel del Monte — the enigmatic octagonal fortress whose geometric precision and absence of conventional fortification still generate scholarly debate — and Sulmona, which served as a Hohenstaufen capital and later preserved Holy Week processional traditions rooted in the era's institutional infrastructure. The imperial court's multilingual culture (Latin, Sicilian, Arabic, Greek) seeded a literary and musical vocabulary that fed into later folk tradition. Frederick's Constitutions of Melfi centralized justice and governance in ways that displaced local custom while creating the bureaucratic apparatus later regimes would inherit. This era's legacy is paradoxical: a cosmopolitan court that produced brilliant architecture and intellectual synthesis, but whose institutional centralization began the erasure of Greek-rite and local customary practice.

1945 - 1996

The postwar decades saw mass emigration from southern Italy, the 'Southern Question' framing of regional disparity, and the first ethnographic rescue of disappearing ritual practices. Matera's Sassi — cave dwellings inhabited since prehistory — were cleared in the 1950s–60s as a national shame, then revalued as UNESCO heritage (1993) and European Capital of Culture (2019), a trajectory from pathology to patrimony that mirrors the region's broader self-representation. Ernesto de Martino's 1959 fieldwork on tarantismo in Salento documented a therapeutic ritual already in decline; his work created the ethnographic archive that later revival projects would draw upon. The Novoli Fòcara — a massive bonfire of Sant'Antonio Abate on January 16–17, documented as at least three centuries old — continued as an agricultural-vigil practice tying vine-pruning season to liturgical calendar. Viggiano's folk harp tradition and Madonna pilgrimage connected diaspora communities (particularly in New York and Buenos Aires) to home-town ritual through remittance and return. This era's key dynamic is the transformation of 'backward' practices into heritage objects, a process that preserved material forms while often severing them from their original social logics.