BUXTEHUDE AND THE DANCE OF DEATH: THE CHORALE PARTITA AUF MEINEN LIEBEN GOTT (BUXWV 179) AND THE ARS MORIENDI IN THE SEVENTEENTH CENTURY

2010 ◽  
Vol 29 ◽  
pp. 161-188
Author(s):  
Markus Rathey
Keyword(s):  
Seventeenth Century ◽  
Middle Class ◽  
Religious Practices ◽  
Northern Germany ◽  
Ars Moriendi ◽  
Dance Of Death ◽  
Dance Suite ◽  
Sitz Im Leben

In his chorale partita Auf meinen lieben Gott (BuxWV 179) Dieterich Buxtehude combines the (sacred) genre of the chorale with the (secular) genre of a dance suite by modelling the variations of the partita on popular dances. This essay explores the Sitz im Leben of the composition and shows that it was part of a larger trend to turn hymn settings into keyboard pieces that borrowed stylistic features from contemporary dances. At the same time, the choice of the hymn has to be understood within the context of contemporary piety and the ars moriendi in particular. Both aspects converge in the musical and religious practices of the educated middle class in the second half of the seventeenth century in northern Germany.

Respectable Mistresses

2018 ◽  
Author(s):  
Nicole von Germeten
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Middle Class ◽  
Mexico City ◽  
Sex Work ◽  
Legal History ◽  
Gender And Sexuality ◽  
Public Order ◽  
Sexually Active ◽  
History Of

This chapter begins with a quote from the celebrated seventeenth-century Mexico City Poet, Sor Juana Ines de la Cruz, highlighting the hypocritical intersection between gender and sexuality in this era. The focus here is on the legal history of eighteenth-century middle class women who retained a degree of public honor as they took part in sex work inside their homes.The confused eighteenth-century reactions by church, state, and neighbors to sexually active women often derived from increased opportunities for permitted or at least tolerated socializing between the sexes. These new social spaces challenged official ideas of public order and permissible gender interaction.

scholarly journals Geographical mobility and community-building in seventeenth-century Palestine: insights from the records of Bethlehem's Catholic Parish

2020 ◽  
Vol 35 (2) ◽  
pp. 163-185
Author(s):  
Felicita Tramontana
Keyword(s):  
Seventeenth Century ◽  
Community Building ◽  
Point Of View ◽  
Religious Practices ◽  
Small Communities ◽  
Geographical Mobility ◽  
Local Mobility ◽  
The Reformation

AbstractThis article focuses on the role played by local mobility in processes of confession and community building, taking the Catholic population in seventeenth-century Palestine as a case study. Works on the Reformation in Europe have acknowledged a connection between the strengthening of confessional identities and geographical mobility. Through the analysis of the parish records of Bethlehem, the article reveals some characteristics of seventeenth-century Catholic mobility in Palestine and shows how this mobility was bound up with the consolidation of a tiny Catholic minority and the establishment of a sacramental network. From a larger perspective, this research suggests that mobility plays an important role in the development and consolidation of small communities in a context of competing religion. From a methodological point of view, it also shows the importance of microanalysis in understanding the geographical mobility associated with religious practices and allegiances.

Early Modern Anabaptist Theologies

2015 ◽  
pp. 372-386
Author(s):  
Jeff Bach
Keyword(s):  
Seventeenth Century ◽  
The Netherlands ◽  
Early Modern ◽  
Spiritual Experience ◽  
Northern Germany ◽  
Multiple Leaders

The Anabaptist movement emerged in multiple locations in Switzerland, Austria, Germany, and the Netherlands beginning in 1525, with multiple leaders. Adult baptism was one characteristic originally common to all Anabaptist groups. Most Anabaptists emphasized the importance of the gathered, visible church with congregational discipline, while a few prioritized inward individual spiritual experience. Most Anabaptists were pacifists, with only a few exceptions. Three groups survived into the seventeenth century: the Swiss Brethren, the Mennonites in the Netherlands and northern Germany, and the communal Hutterites in Moravia. They were pacifists and were Christocentric and Biblicist in grounding their faith and following Christ’s teachings.

scholarly journals Politeness in eighteenth-century drama: a discursive approach

2016 ◽  
Vol 12 (1) ◽  
Author(s):  
Andreas H. Jucker
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Middle Class ◽  
Moral Values ◽  
Communicative Acts ◽  
Restoration Drama ◽  
Testing Ground ◽  
History Of ◽  
Early Eighteenth Century ◽  
Good Behaviour

AbstractFictional texts constitute complex communicative acts between an author and an audience, and they regularly depict interactions between characters. Both levels are susceptible to an analysis of politeness. This is particularly true for early eighteenth-century drama, which – in the context of the age of politeness – established new dramatic genres to educate and edify their audiences. Characters were used to demonstrate good or bad behaviour as examples to be followed or avoided. Early eighteenth-century drama was a reaction against what was considered to be the immorality and profanity of Restoration drama of the seventeenth century. Two plays serve as illustrations and a testing ground for an analysis of fictional politeness that considers both communicative levels; the play itself and the interactions within the play. Richard Steele’s sentimental comedy “The Conscious Lovers” (1722) gives an example of good behaviour by being exceedingly polite to the audience in the theatre through characters that are exceedingly polite to each other; and George Lillo’s domestic tragedy “The London Merchant, or the History of George Barnwell” (1731) shows the “private woe” of everyday characters in order to warn the younger generation against wrongdoing and to propagate middle-class virtues and moral values.

scholarly journals Astrologers at War: Manuel Galhano Lourosa and the Political Restoration of Portugal, 1640–1668

2009 ◽  
Vol 13 (02) ◽  
pp. 63-85
Author(s):  
Carlos Ziller Camenietzki ◽  
Luís Miguel Carolino
Keyword(s):  
Public Opinion ◽  
Seventeenth Century ◽  
Middle Class ◽  
Political Order ◽  
The Political ◽  
Political Independence ◽  
Social Prestige ◽  
Portuguese Society ◽  
The Revolution

This paper analyses the involvement of the astrologer Manuel Galhano Lourosa in the restoration of political independence of Portugal from Spain between 1640 and 1668. Lourosa was the most successful astrologer and almanac maker in seventeenth-century Portugal. He published astrological almanacs for several decades, wrote an astrological and astronomical treatise on comets, and addressed astrological writings to Portuguese society urging support for the new political order that issued from the revolution of 1640. Some of these writings were consistent with the feelings of the urban professional and mercantile classes. We argue that, by publishing and using his social prestige in favour of the Restoration cause, Lourosa used the sphere of public opinion to act politically along with the interests of the urban middle class.

Raphael Solomon Laniado and the Struggle in Aleppo against the Inheritance of the Rabbinate

2015 ◽  
pp. 30-52
Author(s):  
Yaron Harel
Keyword(s):  
Seventeenth Century ◽  
Middle Class ◽  
Jewish Community ◽  
Community Leadership ◽  
New Middle Class ◽  
Years Of Service ◽  
Laws And Regulations ◽  
Italian Jews

This chapter examines the conflict within Aleppo's Jewish community that ostensibly revolved around the issue of inheritance of rabbinic office but was actually about the authority of the chief rabbi. Since earliest times, it had been customary in Aleppo for the community leadership to be passed from father to son. In 1787, after thirty-seven years of service to the community as chief rabbi, Rabbi Raphael Solomon Laniado attempted to appoint his only son, Ephraim, as his successor during his own lifetime. The opponents of Rabbi Ephraim Laniado's appointment were led by Rabbi Elijah Dweck Hakohen, of whom Rabbi Raphael Solomon Laniado spoke extremely harshly, to the extent of insulting and even cursing him. The hostility between the two was exacerbated by the fact that Rabbi Dweck Hakohen had been among the leading opponents of Rabbi Laniado in the great controversy that had agitated the Aleppo community some years previously concerning the subjugation to, or immunity from, the community's laws and regulations of the Francos, the Italian Jews who had settled in Aleppo since the end of the seventeenth century. The chapter then focuses on the Francos and their anomalous position in the Aleppo community. It also considers the emergence of a new middle class which, over the following decades, became dominant in the Aleppo community.

Editorial

2016 ◽  
Vol 4 (2) ◽  
pp. 119-121
Author(s):  
Martin Van Bruinessen
Keyword(s):  
Seventeenth Century ◽  
Social Life ◽  
Religious Practices ◽  
Minor Role ◽  
Major Work ◽  
Christian Community ◽  
The Status ◽  
A Minor ◽  
West European

The travellers, diplomats, missionaries and academics who have written on the Kurds have always shown a remarkable fascination with the Yezidis. The great Ottoman traveller Evliya Çelebi, who in the mid-seventeenth century wrote so extensively on diverse aspects of Kurdish culture, social life and political organisation that he may well be called the first Kurdologist, was also one of the first to write some tantalising observations on customs and practices of the Yezidis he encountered. He also reports in some detail on two punitive campaigns mounted by Ottoman governors against the Yezidis of Sinjar, in one of which he played a minor role himself. Christian missionaries based in Kurdistan were drawn to the Yezidis as the major non-Muslim and non-Christian community and fascinated by what they understood of its elusive theology. Two of the founders of West European academic Kurdology, C. J. Edmonds and Roger Lescot, devoted some of their major work to the Yezidis, and most Kurdish experts have felt the need to pay due attention to the Yezidi religion. Several of the ideologists of Kurdish nationalism, finally, have elevated the Yezidis to the status of most authentic Kurds. For more has been written about the Yezidis and their religion than about the religious practices and institutions of the Muslim Kurds, reflecting a bias among both foreign academics and secular Kurdish nationalists.

LEARNING FROM LAZARUS: THE SEVENTEENTH-CENTURY LUTHERAN ART OF DYING

2009 ◽  
Vol 28 ◽  
pp. 139-184
Author(s):  
Janette Tilley
Keyword(s):  
Seventeenth Century ◽  
Musical Settings ◽  
Ars Moriendi ◽  
Lutheran Theology ◽  
Art Of Dying ◽  
The Rich ◽  
Musical Forms

The story of the Rich Man and Lazarus is the foundation upon which German composers of the seventeenth century experimented with longer musical forms. Composers interpolate new poetic material to a higher degree than with any other scriptural story, apart from the Passion. Additions to the story range from simple funeral songs for Lazarus to elaborate contrapuntal drinking songs for the Rich Man and his five brothers. We would expect the meaning imposed on the story in musical settings to be in line with local theology and exegesis. However, a close look at musical settings reveals how much they diverge from common theological explications. Onto the story of poverty, wealth, mercy and the fate of the soul are welded other topoi of Lutheran theology, including vanitas, penitence and the art of dying (Sterbekunst or ars moriendi), which effectively reinterpret the story in a direction not typically undertaken by writers of sermons and devotional volumes.

From Macanese Opium Traders to British Aristocrats: The Trans-Imperial Migration of the Pereiras

2020 ◽  
Vol 6 (2) ◽  
pp. 236-261
Author(s):  
Catherine S. Chan
Keyword(s):  
Seventeenth Century ◽  
Middle Class ◽  
Social Mobility ◽  
Social Experiences ◽  
Complex Relationship ◽  
Strategic Value ◽  
Social Settings ◽  
Life Challenges ◽  
Colonial Encounter ◽  
Identity Transformations

This study follows the multiple migrations of a middle class ‘Portuguese’/‘Macanese’ family in two imperial contexts and explores the complex relationship between ‘race’, ‘class’ and social mobility as wider social experiences shaped by imperial traditions, personal ambitions, social networks, and identity transformations. Through an examination of four generations of the Pereira family, from the late seventeenth century to the early twentieth century, I trace their movement from Portugal to Portuguese Macau to British Hong Kong, and finally to Britain, in order to reveal the shifting meanings and strategic value of being ‘Portuguese’, ‘Macanese’, and ‘British’ under different social settings and timeframes. Ultimately, this study aims, through the lens of middle-class migrants, to understand the construct of ‘race’ beyond the coloniser-colonised spectrum and to reconsider the colonial encounter as a pragmatic response to migration opportunities, social traditions and life challenges.

Philips Angels Lof der schilder-konst

1989 ◽  
Vol 103 (4) ◽  
pp. 181-222 ◽  
Author(s):  
Hessel Miedema
Keyword(s):  
Seventeenth Century ◽  
Middle Class ◽  
The Netherlands ◽  
High Rank ◽  
General Tendency ◽  
Art Theory ◽  
East Indian ◽  
Dutch Translation ◽  
Italian Art ◽  
Insight Into

AbstractPhilips Angel's Lof der schilder-const (In Praise of Painting, 1642) is one of the few pieces of writing we have as a source of notions on the theory of painting in the Netherlands. Yet it was not intended as an art-theoretical treatise: Angel read the text at a St. Luke's feast as part of the activities that were being undertaken to acquire guild rights for Leiden painters. In order to assess the value of the theoretical notions on which the paper is based, it is therefore necessary to analyse as far as possible the circumstances of its writing. First the Angel family is examined. Orginally from Antwerp, the Angels moved north in the 1590s, probably because of the Eighty Years' War, settling in Middelburg and Leiden. They were fairly prosperous middle-class citizens, mostly schoolteachers, painters and small shopkeepers. Both the Middelburg and Leiden branches produced painters called Philips Angel. The Middelburg Philips, almost certainly identical with a painter called Philips Angel who was active in Haarlem, is known to have produced quite a lot of paitings. Only one small etching by the Leiden Philips has survived; nothing is known of any paintings by him. The Leiden Philips, the author of Lof der schilder-const, had a turbulent career. He joined the painters who pressed for guild rights in Leiden, to which end he held his speech in 1641. As early as 1645, though, he gave up painting and travelled as an employee of the United East-Indian Compary to Indonesia. From there, promoted to the high rank of chief merchant, he was sent to Persia. He was dismissed on grounds of embezzlement, but managed to procure the post of court painter to the Shah. By 1656, however, he was back in Batavia (Jakarta), where he again obtained a number of highly regarded positions. Fired again for mismanagement and defalcation, his end was inglorious. The Lof der Schilder-const shows evident signs of a general tendency among Dutch painters of the mid-seventeenth century to claim a higher status for their profession. The text is duly meant less as a theoretical treatise than as a rhetorical amplificatio of the painter's profession. The author seems to have been reasonably well-read, although by no means scholarly; nor was he very conversant with the Italian art theory of his day. Scrutiny of the text reveals his superficial and undiscerning paraphrases of the few sources at his disposal (mainly Karel van Mander's Schilder-boeck and the Dutch translation of Franciscus Junius' De pictura veterum). Much of his eulogy is a summing-up of the distinguished characteristics a painter ought to have. The remarkable thing is that not one of those characteristics provides specific insight into the professional practise of the Leiden painters around 1641. As far as they are at all relevant to what was being painted in Leiden at that time - take the Leiden 'Precise School' of Gerard Dou's circle -, his remarks provide little more insight than a superficial consideration of the paintings would arouse in any layman.

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