XIII.—Notes on the Armour worn in Spain from the tenth to the fifteenth century

Archaeologia ◽  
1933 ◽  
Vol 83 ◽  
pp. 285-305 ◽  
Author(s):  
James G. Mann
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
The Other ◽  
History Of ◽  
Contemporary Sculpture ◽  
Painting And Literature

The Royal Armoury at Madrid is justly famous. But it is predominantly a Renaissance armoury, and for range and variety must yield the first place in Europe to the other Habsburg armoury at Vienna. If one wishes to trace the history of defensive armour in Spain prior to the sixteenth century one must look farther afield. Actual specimens of medieval armour are to-day as rare in Spain as in other countries, and knowledge of the earlier periods must, as elsewhere, be supplemented by the evidence of contemporary sculpture, painting, and literature.

Epidemics

2018 ◽  
Author(s):  
Samuel K. Cohn, Jr.
Keyword(s):  
Sixteenth Century ◽  
Preventive Measures ◽  
Fifth Century ◽  
The Other ◽  
Fundamental Aspect ◽  
Late Nineteenth Century ◽  
Psychological Consequences ◽  
The Us ◽  
History Of ◽  
Race Ethnicity

This book challenges a dominant hypothesis in the study of epidemics. From an interdisciplinary array of scholars, a consensus has emerged: invariably, epidemics in past times provoked class hatred, blame of the ‘other’, or victimization of the diseases’ victims. It is also claimed that when diseases were mysterious, without cures or preventive measures, they more readily provoked ‘sinister connotations’. The evidence for these assumptions, however, comes from a handful of examples—the Black Death, the Great Pox at the end of the sixteenth century, cholera riots of the 1830s, and AIDS, centred almost exclusively on the US experience. By investigating thousands of descriptions of epidemics, reaching back before the fifth-century BCE Plague of Athens to the eruption of Ebola in 2014, this study traces epidemics’ socio-psychological consequences across time and discovers a radically different picture. First, scholars, especially post-AIDS, have missed a fundamental aspect of the history of epidemics: their remarkable power to unify societies across class, race, ethnicity, and religion, spurring self-sacrifice and compassion. Second, hatred and violence cannot be relegated to a time when diseases were mysterious, before the ‘laboratory revolution’ of the late nineteenth century: in fact, modernity was the great incubator of a disease–hate nexus. Third, even with diseases that have tended to provoke hatred, such as smallpox, poliomyelitis, plague, and cholera, blaming ‘the other’ or victimizing disease bearers has been rare. Instead, the history of epidemics and their socio-psychological consequences has been richer and more varied than scholars and public intellectuals have heretofore allowed.

The Abbatial Election at Citeaux in 1625

1970 ◽  
Vol 39 (1) ◽  
pp. 30-35
Author(s):  
Louis J. Lekai
Keyword(s):  
Sixteenth Century ◽  
Civil Wars ◽  
The Other ◽  
Total Destruction ◽  
General Decline ◽  
History Of

The sixteenth century was a crucial period in the history of French monasticism. In addition to the causes of a general decline throughout Europe, in France two peculiar developments precipitated a nearly fatal collapse of monastic establishments. One was the commendatory system that spread over the whole country following the Concordat of Bologna in 1516. Royally appointed commendatory abbots, whose only concern was the collection of their share of monastic income, contributed much to the moral and material decline of the institutions supposedly under their care. The other and even more devastating calamity was the series of religious and civil wars during the second half of the century that resulted in the pillage and partial or total destruction of hundreds of monasteries.

The Catholic Recusancy of the Yorkshire Fairfaxes. Part I.

1956 ◽  
Vol 3 (02) ◽  
pp. 68-114
Author(s):  
Hugh Aveling
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Middle Ages ◽  
Economic History ◽  
Personal Choice ◽  
Family Ties ◽  
The Family ◽  
The Face ◽  
History Of ◽  
Landed Gentry

In the middle ages the Fairfaxes ranked amongst the minor landed gentry of Yorkshire. They seem to have risen to this status in the thirteenth century, partly by buying land out of the profits of trade in York, partly by successful marriages. But they remained of little importance until the later fifteenth century. They had, by then, produced no more than a series of bailiffs of York, a treasurer of York Minster and one knight of the shire. The head of the family was not normally a knight. The family property consisted of the two manors of Walton and Acaster Malbis and house property in York. But in the later fifteenth century and onwards the fortunes of the family were in the ascendant and they began a process of quite conscious social climbing. At the same time they began to increase considerably in numbers. The three main branches, with al1 their cadet lines, were fixed by the middle of the sixteenth century – the senior branch, Fairfax of Walton and Gilling, the second branch, Fairfax of Denton, Nunappleton, Bilhorough and Newton Kyme, the third branch, Fairfax of Steeton. It is very important for any attempt to assess the strength and nature of Catholicism in Yorkshire to try to understand the strong family – almost clan – unity of these pushing, rising families. While adherence to Catholicism could be primarily a personal choice in the face of family ties and property interests, the history of the Faith in Yorkshire was conditioned greatly at every point by the strength of those ties and interests. The minute genealogy and economic history of the gentry has therefore a very direct bearing on recusant history.

The Orchard of Syon: An Introduction

Traditio ◽  
1958 ◽  
Vol 14 ◽  
pp. 269-293 ◽  
Author(s):  
Sister Mary Denise
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Literary History ◽  
Medieval Literature ◽  
Devotional Literature ◽  
Critical Research ◽  
The Past ◽  
Spiritual Climate ◽  
History Of ◽  
The Church

By some inexplicable accident of literary history, The Orchard of Syon, in the nearly five hundred years of its existence, has not found its critical editor, nor is there any study of it available to readers. The first to rescue it from oblivion was Sir Richard Sutton, steward of Syon Monastery in the early sixteenth century, who, as Wynkyn de Worde informs us, found it ‘in a corner by it selfe’ and deemed it worthy of costly publication. Although it belongs to a body of medieval literature which has been in recent years the object of much critical research by medievalists, the work has, so far as modern readers are concerned, continued for over four centuries to lie ‘in a corner by it selfe.’ The energetic surge of vernacular devotional prose in the fourteenth century, not only in England, but in Italy, Germany, and Flanders — countries whose spiritual climate must have been especially favorable to mysticism — did not recede in the fifteenth century. Following upon the age of Chaucer, this century may seem to some present-day scholars literarily poor and unproductive, but it was a great age of English prose; an age, that is, when translations and experiments with original prose in the vernacular were building on the past, borrowing from other languages to meet the needs of the present, and shaping the prose of the future. The Orchard of Syon is an important specimen of this emerging prose, as well as of current devotional literature. Its connection with Syon Monastery, renowned in the history of England and of the Church, gives it added prestige.

‘Abd al-Qādir al-Marāghī and ‘Alī b. Muḥammad Binā'ī: two fifteenth-century examples of notation Part 2: Commentary

1995 ◽  
Vol 58 (1) ◽  
pp. 17-39
Author(s):  
O. Wright
Keyword(s):  
Fifteenth Century ◽  
The Other ◽  
Text Setting ◽  
Musical Practice ◽  
Reliable Evidence ◽  
History Of ◽  
The One ◽  
History Of Composition ◽  
The Relationship ◽  
Shed Light

Part 1 of this paper was concerned principally with the various problems that confront any attempt to provide a satisfactory transcription of these two examples. Given the nature of the difficulties encountered, it is clear that any generalizations we might wish to derive from them can only be tentative and provisional. Nevertheless, the paucity of comparable material, which on the one hand renders the interpretative hurdles all the more difficult to surmount, on the other makes the urge to draw at least some conclusions from the material provided by ‘Abd al-Qādir al-Marāghī and Binā'ī well-nigh irresistible. Such conclusions would involve, essentially, an assessment of the extent to which their notations shed light on the musical practice of the period and provide reliable evidence for the history of composition and styles of textsetting. But in any evaluation of this nature it is essential to avoid the temptation to confuse the sources with the speculative editorial interventions that produce the versions presented in part 1 (exs. 26–8 and 30). The area about which least can be said with regard to the naqsh notated by Binā'ī is, therefore, the nature of the text-setting, while with regard to ‘Abd al-Qādir al-Marāghī's notations it is, rather, the first topic we may consider, the relationship between melody and the underlying articulation of the rhythmic cycle.

Willing Evil

2020 ◽  
Vol 94 (2) ◽  
pp. 305-322
Author(s):  
Henrik Lagerlund ◽  
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Historical Context ◽  
Human Freedom ◽  
The Other ◽  
Natural Context ◽  
History Of ◽  
William Ockham ◽  
The One ◽  
Do So

In this article, I present two virtually unknown sixteenth-century views of human freedom, that is, the views of Bartolomaeus de Usingen (1465–1532) and Jodocus Trutfetter (1460–1519) on the one hand and John Mair (1470–1550) on the other. Their views serve as a natural context and partial background to the more famous debate on human freedom between Martin Luther (1483–1556) and Erasmus of Rotterdam (1466–1536) from 1524–1526. Usingen and Trutfetter were Luther’s philosophy teachers in Erfurt. In a passage from Book III of John Mair’s commentary on Aristotle’s Nicomachean Ethics from 1530, he seems to defend a view of human freedom by which we can will evil for the sake of evil. Very few thinkers in the history of philosophy have defended such a view. The most famous medieval thinker to do so is William Ockham (1288–1347). To illustrate how radical this view is, I place him in the historical context of such thinkers as Plato, Augustine, Buridan, and Descartes.

John Foxe and some Sources for Lollard History: Notes for a Critical Appraisal

1965 ◽  
Vol 2 ◽  
pp. 251-257 ◽  
Author(s):  
J. A. F. Thomson
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Critical Appraisal ◽  
Source Material ◽  
John Foxe ◽  
Careful Scrutiny ◽  
History Of ◽  
Acts And Monuments

Of all the early but non-contemporary works which throw light on the history of Lollardy, the Acts and Monuments of John Foxe is undoubtedly the most important. Although it contains many tendentious comments, the products of an age when religious passions burned fiercely, comments which are of greater value to the historian of sixteenth-century propaganda than to the student of fifteenth-century heresy, it would be unwise to reject its source-value on these grounds. Besides Foxe’s comments, it also contains material, sometimes no longer extant in other records, which Foxe claimed to draw from the original accounts of the heresy trials, and, for the early sixteenth century, memories of observers, and it is some of this material which I wish to consider today. Because Foxe is noted as a propagandist, his reliability has sometimes been questioned, so the first task of the historian is to subject his excerpts from documents and his other source-material to a more than usually careful scrutiny. In cases where the original sources are still extant, these can be used to reach some estimate of his accuracy in general; in cases where they are not, other records can sometimes serve as a cross-check.

The Early History of the Sultanate of Angoche

1972 ◽  
Vol 13 (3) ◽  
pp. 397-406 ◽  
Author(s):  
M. D. D. Newitt
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Sixteenth Century ◽  
Indian Ocean ◽  
Fifteenth Century ◽  
Slave Trade ◽  
Early History ◽  
History Of ◽  
The Indian Ocean ◽  
Set Up

The sultanate of Angoche on the Moçambique coast was founded probably towards the end of the fifteenth century by refugees from Kilwa. It became a base for Muslim traders who wanted to use the Zambezi route to the central African trading fairs and it enabled them to by-pass the Portuguese trade monopoly at Sofala. The Portuguese were not able to check this trade until they themselves set up bases on the Zambezi in the 1530s and 1540s, and from that time the sultanate began to decline. Internal dissensions among the ruling families led to the Portuguese obtaining control of the sultanate in the late sixteenth century, but this control was abandoned in the following century when the trade of the Angoche coast dwindled to insignificance. During the eighteenth century movements among the Macua peoples of the mainland and the development of the slave trade in the Indian Ocean laid the foundations for the revival of the sultanate in the nineteenth century.

The Monetary Thought of Two Sixteenth-Century Muslim Scholars

2008 ◽  
Vol 25 (4) ◽  
pp. 46-60
Author(s):  
Abdul Azim Islahi
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Economic Thought ◽  
Background Information ◽  
European Monetary ◽  
Ibn Khaldun ◽  
History Of ◽  
The Subject ◽  
Islamic Economic ◽  
Muslim Scholars

Muslim scholars of the sixteenth century continued the tradition of writing on economic issues. Their work, however, is characterized by the period’s overall feature of imitation and repetition and thus reflects hardly any advancement of monetary thought since the works of earlier Muslim scholars. This is clearly reflected in the two representative treatises on money: those of al-Suyuti (d. 1506), written at the beginning of the century, and of al-Tumurtashi (d. 1598), written at its end. The history of Islamic economic thought is a well-researched area of Islamic economics. To the best of our knowledge, however, all such research stopped at the end of the fifteenth century, the age of Ibn Khaldun and al-Maqrizi. The present paper seeks to advance this research and intends to investigate the monetary thought of Muslim scholars during the sixteenth century (corresponding to the hijr¥ years of 906 to 1009.) Beginning with an overview of earlier monetary thought in Islam to provide the necessary background information, it then goes on to note that particular century’s monetary problems in order to provide a perspective for the discussion of monetary thought among Muslim scholars. For the purpose of comparison, European monetary thought of the same period is also analyzed. Due to limitations of time and space, this paper concentrates on the relevant treatises and does not deal with the piecemeal opinions scattered throughout the voluminous corpus of Islamic literature. Thus, it focuses on al-Suyuti and al-Tumurtashi, as I could locate only their two exclusively monetary works. Hopefully this modest initiative will spur others to conduct more extensive research on the subject.

De broer van de koning met de dood bedreigd: een 'exemplum iustitiae' in de vijftiende- en zestiende-eeuwse Nederlandse kunst

1994 ◽  
Vol 108 (4) ◽  
pp. 157-170
Author(s):  
Hugo Van Der Velden
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Fourteenth Century ◽  
Literary History ◽  
Stained Glass ◽  
Literary Sources ◽  
State Of Mind ◽  
History Of ◽  
Town Halls ◽  
Written Sources

AbstractA South Netherlandish panel in the collection of the Ringling Museum of Art, Sarasota, painted around 1475-85, can be identified as one of the few surviving fifteenth-century justice pictures. Bruyn succeeded in tracing the painting's enigmatic iconography to a mediaeval 'exemplum', The King's Brother Threatened with Death, in which elements from The Sword of Damocles and from the story of the trumpet of death in the legend of Barlaam and Josaphat are combined into a single history. In the Gesta Romanorum, under the heading 'De timore extremi iudicii', the tale is told of a wise and righteous king who threatens to have his frivolous brother executed as a means of demonstrating his own state of mind: the thought of the Last Judgement makes it impossible for him to abandon himself to the pleasures of earthly life. In written sources this 'exemplum' is often associated with 'righteousness', becoming more closely interwoven with the practice of secular justice as time passed. In the fourteenth century, for example, it featured in a moralizing discourse on good and righteous government (the Ludus Scaccorum) and in the fifteenth century as a model of god-fearing conduct - even in a code of law (the Wetboek van Den Briel). This development corresponds closely with the literary history of other judgement scenes, such as the Judgement of Cambyses. The cited literary sources stress that judges should be filled with 'Timor Dei' as exemplified by the story of the king and his brother. The tenor of the 'exemplum' is a reminder that the secular judge will eventually have to answer for his actions to the Supreme Judge, an idea which was conveyed in town halls by representations of the Last Jugement. In view of the written tradition it is quite likely that the panel in Sarasota and two other representations of The King's Brother Threatment with Death - a drawing attributed to Lucas van Leyden and a stained-glass window - served as (designs for) a judgement picture. This interpretation is substantiated by sixteenth-century pictorial sources. In both a South German drawing and a print by Theodoor de Bry the story of the king's brother is combined with a number of familiar 'exempla iustitiae'.

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