The Consolidation of Ava

2017 ◽  
Author(s):  
Michael A. Aung-Thwin
Keyword(s):  
Fifteenth Century ◽  
Classical Tradition ◽  
Founding Fathers ◽  
The Right

The two founding fathers of Ava, Thadominbya and Minkyiswa Sawkai were succeeded by four equally strong kings who continued their predecessors’ work and consolidated what the former had begun. In doing so, Mingaung the First and three of his most important successors (Hsinphyushin Thihathu, Mo Nyin Min, and Hsinphyushin Minye Kyawswa Gyi) set the stage for Ava’s efflorescence that reached fruition during the second half of the fabulous fifteenth-century. Fortunately for the Burmese speakers and their culture (and ultimately the modern Union of Myanmar), able leaders emerged at the right time to continue the “classical” tradition, which was carried for several more centuries.

scholarly journals The Czech Nobility's Use of the Right of Patronage on Behalf of the Hussite Reform Movement

Slavic Review ◽  
1975 ◽  
Vol 34 (2) ◽  
pp. 341-359 ◽  
Author(s):  
John M. Klassen
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
Fourteenth Century ◽  
European History ◽  
Reform Movement ◽  
Reform Movements ◽  
Power Structures ◽  
Southern France ◽  
The Right ◽  
Instrumental Role

Throughout European history the aristocracy has been involved in reform movements which undermined either ecclesiastical or monarchical power structures. Thus the nobles of southern France in the twelfth century granted protection to the Cathars, and in fourteenth-century England lords and knights offered aid to the Lollards. The support of German princes and knights for Lutheranism is well known, as is the instrumental role played by the French aristocracy in initiating the constitutional reforms which gave birth to that nation's eighteenth-century revolution. The fifteenth-century Hussite reform movement in Bohemia similarly received aid from the noble class. Here, when the Hussites were under attack in 1417 from the authorities, especially the archbishop, sympathetic lords protected Hussite priests on their domains.

Three Graces

2020 ◽  
pp. 1-11
Author(s):  
Ita Mac Carthy
Keyword(s):  
Fifteenth Century ◽  
Classical Tradition ◽  
Real World ◽  
Love Poetry ◽  
The Real ◽  
Verbal Language ◽  
The Arts ◽  
To Receive ◽  
Poetry And Music

This introductory chapter analyses the April fresco depicting the three Graces of classical tradition in the Salone dei mesi (Room of the months) of Ferrara's Palazzo Schifanoia. The Allegory of April transforms the abstract qualities of grace into an eloquent verbal language that is read from top to bottom by following the line of their spiritual passage from the heavens to deserving mortals below. Close allies of beauty and faithful escorts to Love, these qualities inspire the arts of love, poetry, and music. Through the sign of Taurus, they infuse the powers of liberality into the hearts of the elect. An ideal rather than a realistic portrait of universal grace and sociability, though, the fresco also conveys the real-world dearth of its qualities. For although the fresco's painter, Francesco del Cossa, paints grace with grace, he fails to receive grace in return. He shares in a problem that fifteenth-century poets, artists, male courtiers, and court ladies knew well: the problem of what happens when the grace personified and idealized in the figure of the three Graces meets with nothing but ingratitude.

Australia and pandemics v BLM: No, Love Lost (at the High Court) Part I

2021 ◽  
pp. 1037969X2110240
Author(s):  
Asmi Wood
Keyword(s):  
Thin Layer ◽  
Indigenous Peoples ◽  
High Court ◽  
Founding Fathers ◽  
The Right ◽  
Do The Right Thing ◽  
Do So

Whatever else may have been their shortcoming with respect to coloured people, the founding fathers clearly did not view Indigenous peoples as aliens. They made it clear that Indigenous peoples were a state issue and that their regulation was to be local. The founding fathers also did not (or probably could not) ethnically cleanse the continent and did not appear to attempt to do so. In seeking to deport two Aboriginal men the current executive are attempting to do what not even the most racist of their forebears did not dare. In Love, in a wafer‐thin majority, the High Court has created a wafer‐thin layer of protection for Indigenous persons in the class of the plaintiffs. This two part article calls on the non-Indigenous peoples, who now share this continent to shake off their apathy and force their recalcitrant leaders to ‘do the right thing by Blacks’ something they claim to have done for the immigrants to this continent.

Fifteenth-Century Texts on the Ceremonial of the Papal ‘Legatus a latere’

Traditio ◽  
1958 ◽  
Vol 14 ◽  
pp. 295-358 ◽  
Author(s):  
Franz Wasner
Keyword(s):  
Fifteenth Century ◽  
Canon Law ◽  
Theoretical Basis ◽  
Code Of Canon Law ◽  
Imperial Court ◽  
John Xxii ◽  
Definition Of ◽  
The Right

From the earliest times the Roman pontiffs exercised the right of sending envoys - by dispatching their legates to synods and councils, by maintaning from the time of Leo the Great their apocrisiarii at the imperial court of Constantinople and later still in the kingdom of the Franks, by appointing bishops and metropolitans as vicars apostolic, and by entrusting at times even to secular princes a kind of legatine power. While the theoretical basis of their claim to this right may be said to have received its final formulation at the hands of John XXII in the year 1316, it was nonetheless more penetratingly analyzed and expounded by Pius VI and Leo XIII. It is upon the pronoun cements of these popes that the definition of this claim in the Code of Canon Law is based:ius … a civili potestate independens, in. quamlibet mundi partem legatos cum vel sine ecclesiastica iurisdictione mittendi.

scholarly journals A New “Romen” Empire: Toni Morrison's Love and the Classics

2007 ◽  
Vol 41 (1) ◽  
pp. 31-47 ◽  
Author(s):  
TESSA ROYNON
Keyword(s):  
Classical Tradition ◽  
Cultural Practices ◽  
Greek Tragedy ◽  
Ancient Greece ◽  
Song Of Solomon ◽  
Founding Fathers ◽  
Howard University ◽  
Pastoral Tradition ◽  
Transformative Engagement ◽  
Ambivalent Relationship

An important but little-studied feature of Toni Morrison's novels is their ambivalent relationship with classical tradition. Morrison was a classics minor while at Howard University, and her deployment of the cultural practices of ancient Greece and Rome is fundamental to her radical project. Indeed, the works' revisionary classicism extends far beyond the scope of established criticism, which has largely confined itself to the engagement with Greek tragedy in Beloved, with the Demeter/Kore myth in The Bluest Eye and with allusions to Oedipus and Odysseus in Song of Solomon.1 Morrison repeatedly subverts the central role that Greece and Rome have played in American self-definition and historiography. In Paradise, for example, the affinity between the Oven in Ruby and the Greek koine hestia or communal hearth critiques the historical Founding Fathers' insistence on their new nation's analogical relationship with the ancient republics. And in their densely allusive rewritings of slavery, the Civil War and its aftermath, Beloved and Jazz expose the dependence of the “Old South” on classical pastoral tradition. It should come as no surprise, therefore, that in her most recent novel – Love (2003) – Morrison further develops the transformative engagement with America's Graeco-Roman inheritance that characterizes all of her previous fiction.2

George Washington on Religious Liberty

2003 ◽  
Vol 65 (1) ◽  
pp. 11-34 ◽  
Author(s):  
Vincent Phillip Muñoz
Keyword(s):  
Military Service ◽  
Religious Liberty ◽  
Government Support ◽  
Establishment Clause ◽  
George Washington ◽  
Free Exercise ◽  
Founding Fathers ◽  
Narrow View ◽  
The Right ◽  
The Sacrifice

Despite the Supreme Court's repeated invocations of America's Founding Fathers for First Amendment religion jurisprudence, George Washington's political thought regarding religious freedom has received almost no scholarly attention. This is unfortunate, for Washington's words and actions speak to contemporary Establishment Clause and Free Exercise issues. Washington, moreover, offers an alternative to Jefferson's and Madison's approach to church-state matters. The scholarly exclusion of Washington thus has led to a narrow view of the Founders' thought on religious liberty. This article sets forth Washington's understanding of the right to religious liberty. It pays particular attention to Washington's disagreement with Madison on the propriety of government support of religion. It also draws attention to the limits Washington placed on an individual's right to religious free exercise by focusing on how Washington dealt with Quaker claims for religious exemptions from military service.Individuals entering into society, must give up a share of liberty to preserve the rest. The magnitude of the sacrifice must depend as well on situation and circumstance, as on the object to be obtained. It is at all times difficult to draw with precision the line between those rights which must be surrendered, and those which may be reserved. —G. Washington, Letter submitting the proposed constitution to the President of Congress 17 September 1787

Seeking Sanctuary

2017 ◽  
Author(s):  
Shannon McSheffrey
Keyword(s):  
Early Modern ◽  
Fifteenth Century ◽  
Political Elite ◽  
The Political ◽  
Politics And Religion ◽  
English Law ◽  
Late Fifteenth ◽  
Early Modern Era ◽  
The Right ◽  
Modern Era

Seeking Sanctuary explores a curious aspect of premodern English law: the right of felons to shelter in a church or ecclesiastical precinct, remaining safe from arrest and trial in the king’s courts. This is the first book in more than a century to examine sanctuary in England in the fifteenth and sixteenth centuries. Looking anew at this subject challenges the prevailing assumptions in the scholarship that this ‘medieval’ practice had become outmoded and little used by the fifteenth and sixteenth centuries. Although for decades after 1400 sanctuary-seeking was indeed fairly rare, the evidence in the legal records shows the numbers of felons seeking refuge in churches began to climb again in the late fifteenth century and reached its peak in the period between 1525 and 1535. Sanctuary was not so much a medieval dinosaur accidentally surviving into the early modern era, as it was an organism that had continued to evolve and adapt to new environments and indeed flourished in its adapted state. Sanctuary suited the early Tudor regime: it intersected with rapidly developing ideas about jurisdiction and provided a means of mitigating the harsh capital penalties of the English law of felony that was useful not only to felons but also to the crown and the political elite. Sanctuary’s resurgence after 1480 means we need to rethink how sanctuary worked, and to reconsider more broadly the intersections of culture, law, politics, and religion in the century and a half between 1400 and 1550.

Analecta Gelliana

1993 ◽  
Vol 43 (1) ◽  
pp. 292-297
Author(s):  
Leofranc Holford-strevens
Keyword(s):  
Fifteenth Century ◽  
Latin Translation ◽  
The Right

Not only was Gellius' preface received in the fifteenth century at the end of his work instead of the beginning, but it arrived almost or wholly without the Greek, which had to be patched up by guesswork; between siluarum and quidam early editors read ‘ille κηρ⋯ον, alius κ⋯ρας ⋯μαλӨε⋯ας’, the first two names in the similar passage, Plin. N.H. pr. 24. Salmasius, in the preface to his Plinianae exercitationes, printed a text ‘ex vestigiis antiquae scripturae optimi exemplaris [sc. MS P = Paris, BN lat. 5765] partim etiam coniecturis nostris correctiorem’; following κ⋯ρας he gave, in the right place but with the wrong accent, ‘alius Κ⋯ρια’. But when eleven years later he came to annotate Simplicius' commentary on Epictetus' Ἐγχειρ⋯διον, alerted by Simplicius' statement (taken from Arrian's own epistle dedicatory) συν⋯ταξεν ⋯ Ἀρριαν⋯ς, τ⋯ καιριὼτατα κα⋯ ⋯ναγκαι⋯τατα ⋯ν øιλοσοø⋯ᾳ κα⋯ κινητικώτατα τ⋯ν ψυχ⋯ν ⋯πιλεξ⋯μενος ⋯κ τ⋯ν Ἐπικτ⋯του λ⋯γων, he remarked: ‘Quidam et inscripsere libros suos olim τ⋯ κα⋯ρια, quod maxime ad rem quam tractabant pertinentia eo opere persequebantur’, citing Gellius with ‘alius κα⋯ρια and commenting ‘Ita enim ex veteri codice ibi scribendum est, non ut vulgo editur, κ⋯ριον [sic]'. Nevertheless, editors preferred his first thoughts to his second; Hertz, in his separate edition of Gellius' preface (Progr. Breslau, summer 1877) and in his editio maior (Berlin, 1883–5), gives three parallels:Plin. N.H. pr. 24, ‘Κηρ⋯ον inscripsere quod uolebant intellegi fauom’, where the Latin translation guarantees the reading;Clem. Alex. 6.1.2.1 (pp. 422–3 Stählin-Früchtel-Treu) ⋯ν μ⋯ν οὖν τῷ λειμ⋯νι τ⋯ ἄνӨη ποικ⋯λως ⋯νӨοȗντα κ⋯ν τ⋯ παραδε⋯σ⋯ [‘orchard’] ⋯ τ⋯ν ⋯κροδρ⋯ων øυτε⋯α οὐ κατ⋯ εἶδος ἕκαστον κεχώρισται τ⋯ν ⋯λλογεν⋯ν (ᾗ κα⋯ Λειμ⋯ν⋯ς τινες κα⋯ Ἑλικ⋯νας κα⋯ Κηρ⋯α κα⋯ Π⋯πλους συναγωγ⋯ς øιλομαӨεȋς ποικ⋯λως ⋯ξανӨισ⋯μενοι συνεγρ⋯ψαντο), where again the sense requires the honeycomb;Philost. VS 565 ⋯πιστολα⋯ δ⋯ πλεȋσται Ἡρώδου κα⋯ διαλ⋯ξει κα⋯ ⋯øημερ⋯δες ⋯γχειρ⋯δι⋯ τε κα⋯ καίρια τ⋯ν ⋯ρχα⋯αν πολυμ⋯Өειαν ⋯ν βραχεȋ ⋯πηνӨισμ⋯να, where hertz emends κα⋯ρια to κηρ⋯α.

The Great Classical Tradition, 1

2017 ◽  
Author(s):  
John Kenneth Galbraith
Keyword(s):  
United States ◽  
Classical Tradition ◽  
Classical System ◽  
The United States ◽  
Friedrich List ◽  
Founding Fathers ◽  
David Ricardo

This chapter examines the classical tradition in economics that emerged after the death of David Ricardo. Following Ricardo's death, there was some systemic dissent, mainly from French, German, and American scholars, against the great truths emanating from the British economic scene. In addition, there were changes and refinements in the theory of prices and distribution—in how prices, wages, interest, rents and profits are determined. The chapter considers the influential criticism of the founding fathers of the classical system by American, German, and French economists and their claim that the classical system may have been too conveniently British. These economists included Adam Müller and Georg Friedrich List from Germany, Jean Charles Léonard de Sismondi and Pierre Joseph Proudhon from France, and Henry Charles Carey from the United States.

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