scholarly journals A BRUXARIA NOS TEMPOS MODERNOS – SINTOMA DE CRISE NA TRANSIÇÃO PARA A MODERNIDADE

2002 ◽  
Vol 37 (2) ◽  
Author(s):  
Peter Johann Mainka
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
17Th Century ◽  
Modern World ◽  
Basic Information ◽  
Modern Times ◽  
15Th Century ◽  
The Enlightenment ◽  
Early Modern Times ◽  
In The Beginning

Este artigo pretende apresentar algumas informações básicas sobre o fenômeno da bruxaria, um fenômeno específico dos Tempos Modernos que surgiu a partir do início do século XV unindo a feitiçaria da Antigüidade e da Idade Média com o delito da heresia. A teoria e prática jurídica daquele tempo, incluindo a aplicação legítima de torturas, contribuíram muito para a disseminação da bruxaria na Europa. A partir do fim do século XVII, com o surgimento do Iluminismo, encerrou-se, definitivamente, este fenômeno da bruxaria, que tinha se manifestado, muito diferentemente, nos países europeus. A bruxaria pode ser interpretada como um sintoma de crise na transição do mundo medieval para o mundo moderno. Abstract This paper intends to present some basic information on the phenomenon of witchcraft, a specific phenomenon of the Early Modern Times, which came out in the beginning of the 15th century, unifying the sorcery of the Antiquity and the Middle Ages with the crime of heresy. The theory and practise of justice from that period, including the legitimate application of tortures, contributed very much to the spread of the witchcraft throughout in Europe. Since the 17th century, with the emergence of the Enlightenment, the phenomenon of witchcraft, whose appearances had been very diferent in the european states, ceased definitively. Witchcraft can be interpreted as a symptom of the transition from the medieval world to the modern world.

Diplomacy

2021 ◽  
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Ad Hoc ◽  
Time Window ◽  
17Th Century ◽  
Diplomatic History ◽  
Modern World ◽  
Regular Feature ◽  
15Th Century ◽  
The Many

Early modern Europe witnessed profound changes in the institutions, conduct, and personnel of diplomatic relations between polities. In general, there was a shift to diplomacy becoming a constant, regular activity of the state, and, bureaucracies, protocols, and archives related to the conduct of diplomacy emerged across Europe. While it was far from universal, the exchange of resident ambassadors, attached to foreign courts and governments more or less permanently, became a regular feature in European statecraft. Many diplomatic exchanges remained ad hoc, carried out by extraordinary envoys, and asymmetric diplomacy was still common into the 17th century. Although genuine professionalism in diplomatic service was hard to detect, by the end of the 17th century the major European states had developed secretariats of state and foreign ministries, sectors of government dedicated to the prosecution of overseas affairs. A genuine “culture of diplomacy” was in place. This view of an emerging modern European diplomacy was shaped, and largely remains so, by a seminal work from the mid-20th century, Garret Mattingly’s Renaissance Diplomacy, first published in 1955. While Mattingly did not evince a comprehensively Burckhardtian break between the Middle Ages and Renaissance, he did locate the origins of modern diplomacy in 15th century Italy, with the use of residency by Italian territorial states. He saw the Habsburgs as the chief heirs to the Italian diplomatic system in the 16th century, with a Europe-wide model based on the principle of balance of power in place after the Treaty of Westphalia (1648). The bibliography that follows reflects the deep and abiding influence of Mattingly’s state-centered model, but also the many innovations and departures associated with the “new diplomatic history.” This recent work has embraced a more expansive understanding of what constitutes diplomacy, who qualifies as a diplomatic agent, how diplomatic sources should be interpreted, and what facets of diplomatic exchanges are worthy of study. In so doing it has complicated and refined Mattingly’s vision. Several of the sections below concern specific historiographical thrusts of the new diplomatic history. The best work in early modern diplomatic history, however, remains rooted in the extraordinary richness of its source material, especially the millions of pages of correspondence that provide a real-time window into the early modern world. Vincent Ilardi, who did so much to bring attention to the enormous promise of examining Renaissance Italian diplomatic correspondence, once wrote, paraphrasing Braudel and with tongue wedged only half in cheek, that Renaissance diplomatic history might in fact offer a sort of histoire totale. There is something in it for everyone.

scholarly journals A “Timurid” Saber from Samarkand

2019 ◽  
Vol 18 (5) ◽  
pp. 125-145
Author(s):  
L. A. Bobrov ◽  
K. S. Khaidakov
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Modern Times ◽  
15Th Century ◽  
Late Middle Ages ◽  
Time Period ◽  
Private Collection ◽  
Early Modern Times ◽  
Scientific Value ◽  
Made In

Purpose. We describe an original saber discovered in Samarkand in 1969 during construction work in an old building. Presently, the saber is stored in a private collection. We determine the attribution and the time period for this sample of a long-blade weapon based on its features and available examples. Results. The saber features a sharp-triangle blade made of welded bulat “damask” and a bronze handle with a short C-style guard crowned with images of “dragons” and pommels in the form of the head of a bird of prey (possibly a falcon). The full length of the saber measures 91.0 cm with the length of the blade measuring 79.5 cm; width/thickness at the handle is 32.5 / 7.8 mm, in the middle – 28.8 / 5.6 mm, at 10 mm from the point – 10.0 / 2.6 mm; the hilt length – 14.3 cm (handle length – 11.5). The surface of the handle is adorned with three circles grouped as a triangle. The hilt weighs 350 g, the total weight of the saber being 1015 g. Conclusion. Most likely, the saber was made in Middle Asia between 15th – 17th centuries. The so called “Timur’s tamga” (three circles grouped as a triangle) could have been added either in the 15th century, or later (in the latter case, with the purpose of increasing its commercial value). It is less probable that the saber or its handle were produced in the Indian domains of the Babourides, who were descendants of Amir Timur, during the 16th – 17th centuries. The saber is a sufficiently rare example of a certain South-Asian influence on the array of arms used by warriors of Mā warāʼ an-Nahr during the late Middle Ages or early modern times. Due to few authentic samples of long-blade weapons from this period available to scientists, this specimen has a high scientific value.

Protestant Rivalry — Metaphysics and Rhetoric in Germany c. 1590–1620

1990 ◽  
Vol 41 (1) ◽  
pp. 24-43 ◽  
Author(s):  
Kristian Jensen
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Early Modern ◽  
Middle Ages ◽  
Modern Times ◽  
Early Modern Times ◽  
The Middle Ages

One of the most remarkable changes to take place at German Protestant universities during the last decade of the sixteenth century and the first twenty years of the seventeenth century was the return of metaphysics after more than halfa century of absence. University metaphysics has acquired a reputation for sterile aridity which was strengthened rather than diminished by its survival in early modern times, when such disciplines are supposed deservedly to have vanished with the end of the Middle Ages. Nevertheless, this survival has attracted some attention this century. For a long urne it was assumed that German Protestants needed a metaphysical defence against the intellectual vigour of the Jesuits. Lewalter has shown, however, that this was not the case.

Ecclesiastical Monuments of Brașov/Kronstadt/Brassó and the (Imagined) Topography of a Transylvanian City in Late Medieval and Early Modern Times

Transilvania ◽  
2021 ◽  
pp. 59-64
Author(s):  
Liviu Cîmpeanu
Keyword(s):  
Early Modern ◽  
Interesting Case ◽  
Modern World ◽  
Historical Sources ◽  
Late Medieval ◽  
Modern Times ◽  
Early Modern Times ◽  
The City ◽  
Insight Into

By definition, a monument has extraordinary features that mark landscape and human minds alike. Without any doubt, the Medieval and Early Modern World of Europe was marked by ecclesiastical monuments, from great cathedrals and abbeys to simple chapels and altars at crossroads. A very interesting case study offers Braşov/ Kronstadt/Brassó, in the south-eastern corner of Transylvania, where historical sources attest several ecclesiastic monuments, in and around the city. Late medieval and early modern documents and chronicles reveal not only interesting data on the monasteries, churches and chapels of Braşov/Kronstadt/Brassó, but also on the way in which citizens and outsiders imagined those monuments in their mental topography of the city. The inhabitants of Braşov/ Kronstadt/Brassó and foreign visitors saw the monasteries, churches and chapels of the city, kept them in mind and referred to them in their (written) accounts, when they wanted to locate certain facts or events. The present paper aims in offering an overview of the late medieval and early modern sources regarding the ecclesiastical monuments of Braşov/Kronstadt/Brassó, as well as an insight into the imagined topography of a Transylvanian city.

СРЕДНЕВЕКОВЫЕ ТЕКСТЫ ПРОТИВ ЯЗЫЧЕСТВА КАК ИСТОЧНИК ПО ИЗУЧЕНИЮ ИГРОВОЙ КУЛЬТУРЫ

2021 ◽  
pp. 87-100
Author(s):  
Ирина Семеновна Слепцова
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Social Order ◽  
Historical Period ◽  
Modern Times ◽  
Gaming Culture ◽  
Early Modern Times ◽  
Early Modern Era ◽  
Modern Era ◽  
The Church

Статья посвящена рассмотрению произведений литературы Древней и Средневековой Руси и раннего Нового времени, направленных против языческих верований и практик, как источника для описания игровой культуры. Привлекаются главным образом нормативные, канонические и дидактические сочинения, а также исповедные тексты, в которых содержатся сведения о развлечениях и играх. Основное внимание уделено играм в узком смысле слова (играм с правилами), как наименее изученному феномену культуры данного исторического периода. Это расширяет представления об игровом репертуаре, месте и статусе игры в празднично-обрядовой и повседневной жизни, а также дает возможность проследить процесс десакрализации игры, ее переход в сферу «мирского». Выявленные в письменных памятниках сведения об игровой культуре Средневековья и раннего Нового времени раскрывают их включенность в языческую обрядность и демонстрируют связь с магическими практиками, что было основанием для их преследования и запрещения. Это обстоятельство определяет ограниченность использования данных источников для реконструкции игрового репертуара. В список игр попадают только те, которые расценивались церковью как языческие или нарушавшие социальный порядок и нравственные правила. Упомянутые в древнерусских и средневековых источниках формы народного веселья обнаруживают истоки ряда народных игр, бытовавших в XIX–ХХ вв., и объясняют их включенность в календарную обрядность. The article is devoted to the consideration of the works of literature of Ancient and Medieval Russia and the early modern era, directed against pagan beliefs and practices, as a source for describing the game culture. Mainly normative, canonical and didactic compositions are used, as well as confessional texts, which contain information about entertainment and games. The main attention is paid to games in the narrow sense of the word (games with rules), as the least studied cultural phenomenon of this historical period. This expands the understanding of the game repertoire, the place and status of the game in festive and ceremonial and everyday life, and also makes it possible to trace the process of desacralization of the game, its transition into the sphere of the «worldly». The information about the gaming culture of the Middle Ages and the early modern times revealed in written monuments reveals their involvement in pagan rituals and demonstrates a connection with magical practices, which was the basis for their persecution and prohibition. This circumstance determines the limited use of these sources for the reconstruction of the playing repertoire. The list of games includes only those that were regarded by the church as pagan or violating social order and moral rules. The forms of folk fun mentioned in ancient Russian and medieval sources reveal the origins of a number of folk games that existed in the 19th – 20th centuries and explain their inclusion in calendar rituals.

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