scholarly journals The Ottoman fortress above Skradin in Dalmatia

X ◽  
2020 ◽  
Author(s):  
Josip Pavić
Keyword(s):  
Eighteenth Century ◽  
Natural Resources ◽  
Fifteenth Century ◽  
Thirteenth Century ◽  
Iron Age ◽  
Urban Life ◽  
Late Medieval ◽  
The One ◽  
The Right ◽  
The Town

Skradin is a town on the right bank of the Krka river, about 15 km upstream from Šibenik. Located deep in the hinterland, with good road connections, and a luxury of natural resources nearby, it’s no wonder that urban life flourished here since the Iron Age. But being below surrounding hills, this trading centre could never be successfully defended from a prolonged siege. This is why, throughout medieval times, Skradin was usually regarded as a less important neighbour of flourishing Šibenik. Various Croatian noble families, and occasionally the Venetians, ruled the town in fifteenth century. Conquered by the Ottomans in winter of 1521-22, Skradin soon again became an important trading point, the southernmost town in Krka sancak. It was reclaimed by Venetians temporarily from 1647 to 1670, and permanently from 1683. Today, due to the thorough destruction by the Venetian army, the earliest buildings in Skradin date to eighteenth century. The one exception is Turina, a small late medieval fort above the town. Recently branded as a fortress of Šubić family –the powerful magnates from late thirteenth century–, Turina was long considered to be Skradin’s main defensive point even in the Ottoman era. However, several archival sources suggested the existence of another fort, located on a much more favourable position. This theory was finally confirmed by surveying the nearby Gradina hill in the autumn of 2018.

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.

Some Reflections on the Town and Country in Mughal India

1978 ◽  
Vol 12 (1) ◽  
pp. 77-96 ◽  
Author(s):  
K. N. Chaudhuri
Keyword(s):  
Eighteenth Century ◽  
Historical Geography ◽  
Urban Life ◽  
Alexander Hamilton ◽  
European Cities ◽  
Sea Ports ◽  
Political Economic ◽  
The Town ◽  
French Physician ◽  
Local Languages

There can be few aspects of Indian studies more neglected than that of historical geography. Within this larger area of neglect, urban history occupies a special place. The indifference with which Indian historians have approached the urban heritage of the subcontinent is all the more difficult to understand because to contemporary European visitors, the merchants and other travellers, the towns and cities of Mughal India held a profound fascination. From the time of Tomé Pires and his highly perceptive Suma Oriental down to the end of the eighteenth century, stories of Indian travels and the accompanying descriptions of Mughal urban life continually entertained the popular literary audience. Not all of them understood or reported accurately what they saw. As the Scottish sea captain and country trader, Alexander Hamilton, who had an unrivalled knowledge of the sea ports and the coastal towns of India, pointed out with some candour, one great misfortune which attended the western travellers in India was their ignorance of the local languages. But the manifest contrast between the physical appearance of the European cities and those of Asia provoked some considerable and sensitive analysis of the nature of the urban processes in the two continents. Perhaps the most able and penetrating comments on the Mughal political, economic, and civic order came from the pen of the Dutch merchant, Francisco Pelsaert, and the French physician, François Bernier.

Hell Disarmed? The Function of Hell in Reformation Spirituality

Numen ◽  
2009 ◽  
Vol 56 (2-3) ◽  
pp. 366-384 ◽  
Author(s):  
Tarald Rasmussen
Keyword(s):  
The Other ◽  
Protestant Reformation ◽  
Late Medieval ◽  
Ars Moriendi ◽  
Religious Importance ◽  
The One ◽  
The Right ◽  
The Relationship ◽  
Medieval Christianity

In Late Medieval Christianity, the concept of hell was closely connected to the sacrament of penance. Hell could be avoided through the right use of penance. And the cleansing sufferings in purgatory could to a certain extent replace the eternal sufferings in hell. The Protestant Reformation rejected purgatory, and returned to a traditional dualistic view of the relationship between heaven and hell. At the same time, hell seems to lose some of its religious importance in early Protestant spirituality. This change is illustrated through a comparison of two central texts belonging more or less to the same genre: on the one hand the famous Late Medieval illustrated Ars moriendi and on the other Luther's Sermon von der Bereitung zum Sterben from 1519.

Plena Potestas and Consent in Medieval Assemblies: A Study in Romano-Canonical Procedure and the Rise of Representation, 1150–1325

Traditio ◽  
1943 ◽  
Vol 1 ◽  
pp. 355-408 ◽  
Author(s):  
Gaines Post
Keyword(s):  
Thirteenth Century ◽  
Legal Theory ◽  
Roman Law ◽  
New Approach ◽  
Royal Authority ◽  
Strict Interpretation ◽  
History Of ◽  
Full Power ◽  
The One ◽  
The Right

By the end of the thirteenth century the royal writ of summons to Parliament usually specified that communities send representatives with “full power” to consent to whatever should be ordained by the king in his court and council. This “full power” was the famous plena potestas which was stated in the mandates carried by knights and burgesses to Parliament and by delegates of cities and towns to Cortes and States General, and which is still current in proxies for stockholders' meetings. It has, of course, like almost every word of the terminology in documents relating to representation, challenged interpretation: on the one side is the argument of J. G. Edwards, who confines himself to England, that plena potestas implied an almost political or sovereign consent which limited the royal authority; on the other, the assumption that it was an expression of involuntary consent to the acts and decisions of the royal government. In general, of course, whatever modern scholars have decided as to the right of consent has resulted either from modern conceptions of representation or from a strict interpretation of the terminology in the sources for the history of assemblies. No one has examined plena potestas in the light of the legal theory and procedure of the thirteenth century It is possible that by studying how legists and canonists viewed the meaning of plena potestas—for it, like most of the terminology in the mandate, came from Roman Law—we can find at least a relatively new approach to the problem of medieval consent.

The Social Origins of Materialism and Socialism

2019 ◽  
pp. 18-59
Author(s):  
Cedric J. Robinson
Keyword(s):  
Eighteenth Century ◽  
French Revolution ◽  
Thirteenth Century ◽  
Historical Materialism ◽  
Church Leaders ◽  
Late Medieval ◽  
Bourgeois Society ◽  
The Social ◽  
History Of ◽  
Medieval Christianity

In this chapter, Robinson takes on what he sees as Marx’s fallacious assumption that socialism requires the existence of full-blown capitalism. Instead, Robinson explores the history of materialism and political economy in Europe in relation to late medieval Christianity and the Roman Church as a way to uncover other lineages of Western socialism. He traces the genealogy of materialism upon which Marx himself relied—drawing from German idealists and eighteenth century bourgeois ideas—and contrasts this with an alternative genealogy of modern materialist discourse (Aristotelianism, Dualism, Classical materialism, historical materialism). He shows how bourgeois resistance against the Church’s political order in the thirteenth century took the form of socialist communities. This socialist-oriented resistance was then repressed and co-opted by Church leaders before reappearing in the popular impulses of the French Revolution, eventually leading to Marx’s secular expression of socialism. Robinson argues that Marxism ignores this history of non-industrial socialism, accepting many assumptions of bourgeois historiography and leading him to assume that full industrial, bourgeois society is necessary to the establishment of socialism. This effaces the thirteenth century precedents to nineteenth century Western socialism.

Town and Steppe in Ottoman Syria: Hostility, Exploitation and Cooperation in the Late Seventeenth and Eighteenth Centuries

Der Islam ◽  
2015 ◽  
Vol 92 (1) ◽  
Author(s):  
James A. Reilly
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Urban Life ◽  
The Other ◽  
Urban Centers ◽  
Other Hand ◽  
Literary Sources ◽  
The One ◽  
Urban People ◽  
Different Sources

AbstractLate-seventeenth- and eighteenth-century sources from the Homs and Hama region in Ottoman Syria present contrasting portrayals of Bedouins. Taken together, these sources offer conflicting perspectives with respect to relationships between peoples of the towns and the steppe. On the one hand, literary sources typically portray Bedouins as antitheses of urban life, as savage wanderers who lived outside the norms of propriety and who collectively posed a threat to the wellbeing and property of settled people and of travelers. But on the other hand, legal sources portray Bedouins variously as targets of exploitation or taxation by urban-based governments; or as partners with urban people in contractual undertakings; or as imperial subjects who, like any others, would seek justice in the urban Sharīʿa courts. The article explores these differing characterizations, and seeks to explain the multifarious realities that different sources convey. It concludes by suggesting that relationships between town and steppe were on their way to becoming more institutionalized in the last years of the eighteenth century. This development foreshadowed documented nineteenth-century trends in which urban civil norms and institutions became noticeable in the lives of Bedouins who lived in proximity to towns and urban centers.

The Town Clerks of Deventer and Zutphen (IJssel Region, Eastern Netherlands) from c.1300 to the Late Fifteenth Century

Quaerendo ◽  
2011 ◽  
Vol 41 (1-2) ◽  
pp. 79-88
Author(s):  
Jeroen F. Benders
Keyword(s):  
Fifteenth Century ◽  
Case Studies ◽  
Distinct Group ◽  
Local Variation ◽  
Comparative Methods ◽  
Late Medieval ◽  
Professional Characteristics ◽  
Late Fifteenth ◽  
The Town ◽  
Urban Administration

AbstractBy means of the prosopographical and comparative methods, this article aims at providing an explanation of local variation in the socio-professional characteristics of town clerks as a distinct group within the late medieval urban administration, using Deventer and Zutphen as case studies.

The English Hospice Of St. George at Sanlucar De Barrameda

1987 ◽  
Vol 18 (3) ◽  
pp. 263-276
Author(s):  
Michael E. Williams
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Thirteenth Century ◽  
New World ◽  
Northern Europe ◽  
Single Group ◽  
Public Office ◽  
The Mediterranean ◽  
The Town ◽  
Point Of Departure

NOT FAR from Cadiz there is an English property that has remained Catholic for close on five hundred years. Its history goes back to pre-reformation days, indeed to the thirteenth century when the port of Sanlucar de Barrameda was recaptured from the Moors by the Guzman family who later became the Dukes of Medina Sidonia. Strategically Sanlucar was an important port because it was at the mouth of the Guadalquivir and as well as capturing the Seville trade it also commanded the traffic from the Mediterranean to Northern Europe and eventually it was the point of departure for ships leaving for the New World. Among the various nations using the port the English were conspicuous and their merchants were granted various privileges by the Dukes of Medina Sidonia during the fifteenth century. By the early sixteenth century there is evidence of a sizeable colony in the town; in fact the English were the largest single group of foreigners and many English names appear in the baptismal registers as both parents and godparents. At least one of them held high public office in the town. On the accession of Henry VIII to the throne of England, the situation further improved as he abandoned the neutrality of his father and allied himself with Spain against France. So it was that in 1517 a new charter of privileges for the English merchants in Sanlucar was drafted. A grant of land by the river was made so as to provide a chapel and a burial place for Englishmen. The chapel was dedicated to St. George and it was to be looked after by a confraternity. The chaplain was to be appointed by the Bishops of London, Winchester and Exeter, since it was from these dioceses that most of the merchants came. Although there have been rebuildings, this site has remained English ever since.

Between Reform and Reformation: The English Church in the Fourteenth and Fifteenth Centuries

1990 ◽  
Vol 41 (4) ◽  
pp. 647-678 ◽  
Author(s):  
Peter Heath
Keyword(s):  
Fifteenth Century ◽  
Thirteenth Century ◽  
Medieval England ◽  
Current Version ◽  
Late Medieval ◽  
The Reformation ◽  
Late Medieval England ◽  
The Church

Forty years ago the story of the Church in late medieval England was a simple one and not very different from the version which had prevailed half a century before that. The interpretation presented by W. Capes in 1900 had been slightly modified but largely underlined by 1950, and the Church and its development which was commonly depicted in that year would not have been strikingly unfamiliar to him. The current version was that, after the reforming efforts of the thirteenth century, which failed to achieve their end, and the advent of the friars, who even by the middle of that century were departing from their earlier zeal and purity, the Church in the following hundred years was exploited by the pope when it was not saved or oppressed by the Crown. The resulting corruption of the clergy contributed to its negligence and provoked an eruption of heresy which in due course was savagely suppressed and virtually expunged; rid of this threat, the fifteenth-century clergy were so notorious for their laxity, greed and mediocrity that a few devout members of the laity, perhaps inspired by the mystical writings, took refuge in private devotions which anticipated the individualism of the Protestant. The Reformation was viewed as the inescapable result of these circumstances.

scholarly journals The Veto Power of the State Governor

1917 ◽  
Vol 11 (3) ◽  
pp. 473-493 ◽  
Author(s):  
John A. Fairlie
Keyword(s):  
Eighteenth Century ◽  
Fifteenth Century ◽  
Veto Power ◽  
Ancient Rome ◽  
Public Authorities ◽  
Negative Power ◽  
The Commons ◽  
Norman French ◽  
The Right ◽  
To Receive

The term “veto” has been traced from the power of the tribune of the plebs in ancient Rome to annul or suspend the acts of other public authorities. From the establishment of the Roman tribune, that official had the right of intercession (intercessio), to cancel any command of a consul which infringed the liberties of a citizen; and this was gradually extended to other administrative acts and even to decrees of the senate. The word veto (I forbid) was at least occasionally used by the tribune in such cases.But historically what is called the veto power of American executives is derived from the legislative power of the British Crown. Until the fifteenth century statutes in England were enacted by the king on his own initiative or in response to petitions. From that time parliament presented bills in place of petitions; and statutes were enacted by the king “by and with the advice and consent of the lords …. and the commons …. and by the authority of the same.” The king's assent was still necessary; and without this assent a bill was not law. For two hundred years the Crown continued to exercise the negative power of declining to accept bills, not by any formal act of disapproval, but by the polite response in old Norman French, “le roy s'avisera.” Since the beginning of the eighteenth century no bill which has passed parliament has failed to receive the royal assent; but the old form of enacting laws is still in use.

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