“Byzance apre`s Byzance” and Post-Byzantine Art from the Late Fifteenth Century through the Eighteenth Century

2021 ◽  
pp. 254-270
Author(s):  
Henry D. Schilb
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
Orthodox Christian ◽  
Spheres Of Influence ◽  
Byzantine Art ◽  
Renaissance Studies ◽  
Art Historians ◽  
Late Fifteenth ◽  
Scholarly Attention ◽  
Over Time

The study of the post-Byzantine world is now regarded as a field in its own right, separate from Byzantine studies or Renaissance studies. However, the scope of the discipline and the meaning of the term post-Byzantine—its conceptual, geographical, and chronological limits—remain unsettled. For art historians, the term typically refers to certain tendencies (especially in iconography and style) observable in and around one of a few centers of activity or spheres of influence within the Orthodox Christian world, typically identified as Ottoman-held vs. Venetian-held lands, or as Venetian Crete, Mt. Athos, and the “periphery” (i.e., everywhere else). Scholarly attention has also focused primarily on portable icons. Broadening the field to consider more types of objects across the whole geography under scrutiny, we can consider how art and ideas were received and adapted over time and across regions.

scholarly journals Review of: A. Lymberopoulou and R. Duits (eds), Byzantine Art and Renaissance Europe,

2017 ◽  
Vol 13 ◽  
pp. 153
Author(s):  
Jenny Albani
Keyword(s):  
Fifteenth Century ◽  
Cultural Relations ◽  
Byzantine Art ◽  
Latin West ◽  
Western European ◽  
Late Fifteenth

The question of cultural relations between the Byzantine East and the Latin West, although not unexplored, is still an open one. Therefore, this book, a collective volume of six studies on various aspects of cultural and artistic interaction between Byzantine and Western European societies from the late twelfth to the late fifteenth century, is welcome.

CHINESE DOUBLE-ENTRY BOOKKEEPING BEFORE THE NINETEENTH CENTURY

1992 ◽  
Vol 19 (2) ◽  
pp. 103-122 ◽  
Author(s):  
Z. Jun Lin
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Fifteenth Century ◽  
Late Fifteenth ◽  
Double Entry

This paper examines the origination and evolution of Chinese double-entry- bookkeeping from the fifteenth century to eighteenth century. It demonstrates that Chinese merchants and bankers invented some types of double-entry spontaneously around the late fifteenth and early sixteenth centuries. Several different versions of Chinese double-entry existed and evolved throughout this period to the nineteenth century. Chinese versions of double-entry are similar to Italian-style bookkeeping, although Chinese experience was independent of the dissemination of the Western methods.

John and Cosmo Alexander: Of Recusancy, Jacobites and Aberdeen Junctures

2012 ◽  
Vol 31 (2) ◽  
pp. 219-238
Author(s):  
Mary Pryor
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
North East ◽  
The North ◽  
Local Evidence ◽  
Turbulent Times ◽  
Social Landscape ◽  
Late Fifteenth ◽  
The University ◽  
Father And Son

The lives and work of eighteenth-century Scottish artists John and Cosmo Alexander, father and son, were dedicated to the Jacobite cause. They were men of a culture that was distinct to their own region, that of the north-east of Scotland, which from the late fifteenth century had been centred on the university circles of Aberdeen. In microcosm, the experiences of those in these circles reflected the oscillating tests of faith and fealty of that era. Assumed to be Catholics, and from a family which numbered at least one priest among its number, between them the Alexanders survived the turbulent times of the eighteenth-century Jacobite Risings. Both were wanted men after the 1746 Battle of Culloden. Drawing on local evidence, this paper explores the religious, political and social landscape surrounding the works with an Aberdeen connection produced by both John and Cosmo Alexander. All can be seen to demonstrate that the enduring bonds of faith and fealty, which, perforce, may not always have been openly displayed, could be reinforced through the subtle deployment of the painted image.

The Gypsies of Romania Since 1990*

1999 ◽  
Vol 27 (1) ◽  
pp. 57-67 ◽  
Author(s):  
David M. Crowe
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
Twelfth Century ◽  
The Balkans ◽  
Northern India ◽  
Over Time

The Roma or Gypsies entered Romania's historic provinces, Wallachia and Moldavia, in the twelfth century. Over the next 200 years, the Roma, who had come to the Balkans from northern India, were enslaved. By the fifteenth century, the practice of Gypsy slavery was widespread throughout the two provinces. In part, their enslavement came about as a means of securing Gypsy skills as craftsmen, metalsmiths, musicians, and equine specialists. Over time, a complex body of laws was passed in Wallachia and Moldavia to strengthen the control of Romanian noblemen over their Gypsy slaves (robi). However, by the eighteenth century, some mild efforts were undertaken to better the plight of Romanian Gypsy slaves.

scholarly journals The Itineraries of the Orthodox Painters in the Eighteenth Century: The Common Aesthetics in South-East Europe

2009 ◽  
Vol 5 ◽  
pp. 21 ◽  
Author(s):  
Eugenia Drakopoulou
Keyword(s):  
Eighteenth Century ◽  
East Europe ◽  
Orthodox Christian ◽  
The Balkans ◽  
Byzantine Art ◽  
South East Europe ◽  
Nation States ◽  
Balkan Area ◽  
The Aesthetic ◽  
Christian Population

<p>During the eighteenth century, the aesthetic preferences of the Orthodox Christian population in the Balkans continued to depend upon the tradition of Byzantine art, which had been the case throughout the period following the Fall of Constantinople. The painters were scattered all over the Balkans, where the Orthodox population had been accustomed since previous centuries to the tastes emanating from Byzantine artistic tradition. The Patriarchate of Constantinople and Mount Athos played a crucial role, on account of their religious and political status, in the movements of Orthodox painters, whose missions and apprenticeships they regulated to a considerable degree. The great number of paintings, the observation of the itineraries of Orthodox painters throughout the Balkan area of the Ottoman Empire and the shared aesthetic of these works supply evidence of the development of a common painting language among the Orthodox population of South-East Europe during the eighteenth century, just before the formation of the nation-states.</p>

The Economics of Slavery

2012 ◽  
Author(s):  
Peter Coclanis
Keyword(s):  
Fifteenth Century ◽  
Western Hemisphere ◽  
Developmental Effects ◽  
Late Fifteenth ◽  
Over Time

This article examines issues of traditional concern to economic historians of slavery: the origins of and motivations/rationales for slavery; pattern and variation in the institution both across space and over time; questions relating to slavery's profitability; the developmental effects of slavery; and the reasons for its demise. The focus is on slavery in the Western hemisphere, and, only then, on slavery in societies established therein by European colonizers beginning in the late fifteenth century.

Did Abelard and Heloise Write the Letters Attributed to Them?

2020 ◽  
pp. 75-103
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
Cultural History ◽  
The Enlightenment ◽  
Late Fifteenth

This chapter examines the set of letters that Abelard and Heloise presumably wrote. It recounts how Abelard and Heloise became icons of French and European cultural history as illicit lovers who suffered the consequences. It also analyzes the rediscovery of Abelard's theological and dialectical writings in the eighteenth century, during the time of the Enlightenment and when reason was being given priority of approach in intellectual matters. The chapter investigates two sets of letters. The first set has fifteen letters, in which nine were attributed to Abelard and four were addressed to Heloise. The second set contains 113 anonymous letters that was transcribed in the late fifteenth century by the monk Johannes de Vepria and referred to in the scholarship as “Epistles of Two Lovers.”

Introduction

2012 ◽  
Author(s):  
Nicholas Canny ◽  
Philip Morgan
Keyword(s):  
Eighteenth Century ◽  
Native American ◽  
Seventeenth Century ◽  
Native Americans ◽  
Fifteenth Century ◽  
Cultural Practices ◽  
Early Nineteenth Century ◽  
Late Fifteenth ◽  
North And South America ◽  
North And South

Beginning in the fifteenth century, people, plants, pathogens, products, and cultural practices — just to mention some key agents — began to move regularly back and forth across the Atlantic Ocean. As the connections and exchanges deepened and intensified, much was transformed. New peoples, economies, societies, polities, and cultures arose, particularly in the lands and islands touched by that ocean, while others were destroyed. This book describes, explains, and, occasionally, challenges conventional wisdom concerning these path-breaking developments from the late fifteenth to the early nineteenth century. It looks at European conquests of Native American populations (in North and South America), how some Native Americans contributed to the Atlantic trading world that flourished from the later seventeenth century onwards, the slave trade and importation of slaves from Africa, human settlement in America, and the re-segmentation of the Atlantic world of the eighteenth century into multiple polities.

scholarly journals The Misericórdias as Social Economy Entities in Portugal and Spain

Religions ◽  
2020 ◽  
Vol 11 (4) ◽  
pp. 200
Author(s):  
Antonio José Macías Ruano ◽  
José Ramos Pires Manso ◽  
Jaime de Pablo Valenciano ◽  
María Esther Marruecos Rumí
Keyword(s):  
Fifteenth Century ◽  
Social Care ◽  
Social Economy ◽  
Social Relevance ◽  
Portuguese Empire ◽  
Care Services ◽  
The Social ◽  
Legal Structures ◽  
Late Fifteenth ◽  
Over Time

Las Santas Casas de Misericórdias (The Holy Houses of Mercy) are institutions of Portuguese origin that emerged in the late fifteenth century and that, over time, have expanded beyond the territories of the Portuguese Empire, including to Spain, where various Casas de Misericordia were created in their image and with similar purposes to the original. The Misericórdias continue to be relevant and present throughout Portugal, in various decolonized countries of the former Portuguese Empire, and in other territories that have been influenced by Portuguese emigration, and have always played an important role in the social care of citizens. In Spain, the Santas Casas de Misericordia do not have the same long history, nor the same social relevance as their Portuguese counterparts. However, even today, there are some Casas de Misericordia in Spain that provide social care services, having adopted various legal structures such as foundations, associations, and public entities.

Gersonides and the Jacob’s Staff in the Fifteenth and Sixteenth Centuries: Unnoticed Enigmas, New Perspectives

2016 ◽  
Vol 21 (1) ◽  
pp. 29-53
Author(s):  
Gad Freudenthal
Keyword(s):  
Eighteenth Century ◽  
Early Modern ◽  
Fifteenth Century ◽  
Eleventh Century ◽  
Latin Text ◽  
The Cross ◽  
Late Fifteenth

The cross-staff is an instrument for measuring angles, invented by Gersonides (1288–1344) in the 1330s. The Latin text describing it, written in 1342, refers to it as baculus Jacob. Between the fifteenth and the eighteenth century, this instrument was widely used in astronomy, surveying, and navigation. Scholars have assumed that the early modern cross-staves have all descended from that of Gersonides. Here I will question this assumption: (i) late-fifteenth-century astronomers do not refer the cross-staff with the term baculus Jacob, but their staff may indeed have its origin in Gersonides’ text of 1342; this hypothesis needs to be checked. (ii) In the surveying literature, German artisans and craftsmen describe the cross-staff and refer to it as “Jakobsstab,” but it is likely an independent invention. I also suggest that the “Jacob” after whom the Jacob’s staff is named is not the Patriarch Jacob (as has been assumed), but St. James (= Jacob) the Great, who in the eleventh century became the object of great veneration.


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