Wendy Scase, ed., Essays in Manuscript Geography: Vernacular Manuscripts of the English West Midlands from the Conquest to the Sixteenth Century. (Medieval Texts and Cultures of Northern Europe, 10.) Turnhout: Brepols, 2007 Pp. xii, 294; 16 black-and-white figures and 1 map. €60.

Speculum ◽  
2008 ◽  
Vol 83 (04) ◽  
pp. 1068
Race & Class ◽  
2018 ◽  
Vol 60 (2) ◽  
pp. 63-81
Author(s):  
Stefan Halikowski Smith

An anonymous sixteenth-century painting of the King’s Fountain in the Lisbon Alfama, Chafariz d’el Rei, recently the subject of speculation over its provenance and date, has also been of interest because of its depiction of so many black and white figures together, from all social strata and walks of life and in many (often water-related) trades in a public square. It very obviously suggests that black residents of Lisbon at that time, if originating from the trade in slaves, had been able to make their way as freedmen and women into Portuguese society. With careful reading of the figures in the painting against other written and painted portrayals from the time, the author attempts to deduce if this was an accurate depiction of Lisbon in the 1500s, or whether the painter might have distorted reality to render Lisbon as a ludic or exotic space – or indeed to disparage it. The painter himself might well have come from northern Europe.


2009 ◽  
Vol 19 (2) ◽  
pp. 213-235
Author(s):  
STEFAN HALIKOWSKI-SMITH

AbstractOne of the most influential European printed sources on South-East Asia at the turn of the eighteenth century was the Scottish sea-captain Alexander Hamilton's memoirs. The picture he paints of the Portuguese communities that had existed since the period of Portuguese ascendancy in the sixteenth century is overwhelmingly negative. But a close textual and empirical analysis of his text shows that not only was he frequently misinformed in terms of the historical developments relating to that community, but that he merely conforms to a set of standard rhetorical tropes we can associate with the Black Legend, which had grown up in Protestant countries of northern Europe since the 16th century to denigrate Portugal and her achievements. This article urges that this key text consequently be used with far greater circumspection than has hitherto been the case.


PEDIATRICS ◽  
1963 ◽  
Vol 31 (6) ◽  
pp. 909-918
Author(s):  
Nathan B. Talbot

WHILE MEDICAL HISTORIANS cannot provide us with accurate statistics concerning the incidence of rickets and scurvy in centuries past, they leave little room for doubt about the high prevalence of these disorders prior to the advent of modern scientific medicine. Thus, Castiglione has written that in the sixteenth century scurvy raged throughout northern Europe, in Scandinavia, on the shores of the Baltic, and in the interior of Germany. It is interesting to note, however, that Jacques Cartier, whose sailors had been ravaged by scurvy, learned in 1536 from the Indians that the malady could be cured by juices of the almeda tree. This was 200 years before James Lind demonstrated the curative effects of lemon juice in his treatise on scurvy published in 1753 and almost 400 years before ascorbic acid, which was isolated by Szent-Gyorgi in 1928, was recognized to be vitamin C by Waugh and King in 1932. Rickets, likewise, was occurring in a large portion of children prior to the discovery of the existence of vitamin D by Hess, Steinbock, and Windaus in 1918, of its therapeutic value by Mellanby in 1919, of the equivalent role of sunlight by Hess in 1921, and of the chemical composition of the vitamins by Windaus in 1922. But 200 years earlier Friedrick Hoffman had the answer to the control of this disease almost in hand. He attached much importance to climatic conditions as a factor in rickets, noting that if anything is specially powerful in producing this affliction, it is a surrounding atmosphere of cold foggy air. He cited as striking evidence of this the famous emporium of England, London, which he found to be specially apt to produce and foster this disease.


Semiotica ◽  
2016 ◽  
Vol 2016 (208) ◽  
pp. 259-284
Author(s):  
Mohamed Bernoussi

AbstractAfter giving a synthesis about a possible semiotics of the body and its conditions, we will deal with the question of the semiosis of the body in sexual literature in two periods of the arabo-muslim culture. The first period concerns the second century of hegira (the eightieth century), a decisive period of young and already powerful arabo-muslim society. Through Al Jahiz’s works, a very busy and prolific writer, we will study different discourses on the body, notably on homosexuality, heterosexuality and the opposition between black and white bodies. The second example constitutes an occasion for us to grasp the evolution of the semiosis of the body in a new period and with a specific writer who is Al Soyouté, a scholar of the sixteenth century. We will focus particularly on Al Soyouté’s new ideas on the body and his original references to the Greek corpus, but also to the traditions of Coran and Hadith.


2014 ◽  
Vol 67 (3) ◽  
pp. 791-840 ◽  
Author(s):  
John Gagné

AbstractMethods for counting war deaths developed alongside structural changes in the ways that states enumerated mortality (for both fighters and citizens) between the fourteenth and sixteenth centuries. This paper argues that an alternative way to interpret observers’ comments on the magnitude and novelty of war damages during the Italian Wars (1494–1559) is to trace the history of enumerating mortality from the fourteenth century, using the Hundred Years’ War and the Black Death as departure points. Military heralds counted dead soldiers in Northern Europe and civic record keepers registered public mortality in Italy. Numbers carried cultural value. In war, disputants and observers used numbers rhetorically to argue political cases and to emphasize the scale of victories and defeats. By 1500, the proliferation of specific mortality numbers in public discourse — amplified by printed war reporting — forced observers to reckon with their meaning. The article concludes by illustrating how numbers entered memorial culture: monuments from the Italian Wars featured numbers as an index of the perceived magnitude of war in the sixteenth century.


2004 ◽  
Vol 7 (35) ◽  
pp. 418-428 ◽  
Author(s):  
Diarmaid MacCulloch

The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, and their Reformations gradually moved towards those of central Europe—the first Reformed theologians. Edward VTs Reformation aligned itself with this new grouping, and produced prototypes of liturgy and theological formulary which endure to the present day—with the exception of a proposed reform of canon law, with its provisions for divorce. Elizabeth Ts 1559 religious settlement fossilised Edward's Church from autumn 1552. It made no concessions to Catholics, despite later A nglo- Catholic myth-making: minor adjustments were probably aimed at Lutherans. There is nevertheless a ‘Nicodemite’ association among the leading figures who steered the Settlement through its opening years. Important and unlikely survivals were cathedrals, uniquely preserved in a Protestant context and a source of future ideological Catholic ‘subversion’. Nevertheless the theological tone of the Elizabethan Church was a broadly-based Reformed Protestantism, aligned to Zürich rather than to Geneva. Early seventeenth-century Arminianism or Laudianism represented a new direction, and the Puritanism of New England may better represent the English Reformation than the ‘Anglican’ synthesis which came to fruition in the English Church after Charles II's restoration in 1660. In any case, Anglicanism continues to represent in uneasy but useful tension the two poles of theology contending for mastery in the century after Elizabeth Is coming to power.


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