Early Modern History

This volume explores the dream cultures of the European long sixteenth century, with a focus on Italian sources, reflections and debates on the nature and value of dreams, and frameworks of interpretation.
The chapters examine a variety of oneiric experiences, since distinctions such as that between dreams and visions are themselves culturally specific and variable. Several developments of the period are relevant and consequently considered, from the introduction of the printing press and the humanist rediscovery of ancient texts to the religious reforms and the cultural encounters at the time of the first globalisation. At the centre of the narrative is the exceptional case of Girolamo Cardano, heterodox physician, mathematician, astrologer, autobiographer, dreamer and key dream theorist of the epoch. The Italian peninsula produced the first printed editions of many classical and medieval treatises, and, particularly between the 1560s and the 1610s, was also especially active in the writing of texts, both Latin and vernacular, fascinated by the oneiric experience and investigating it. Given the role of the visual in dreaming, images are also analysed.
This book will be a recommended reading for scholars, students and non-specialist readers of cultural history, Renaissance studies and dream cultures.

INSOCTEA III. Las dinamicas desarrolladas en el Aula-Laboratorio de Teatro Social UCM (INSOCTEA I-II) se ajustar a un marco de Investigacion Accion Participativa (IAP) que podria garantizar el aprendizaje de la sociologia del trabajo y el genero.

Guest editors; Pablo Sánchez León and Isa Blumi

We are opening a call for articles for a Special Issue in the
journal Histories, on the following topic:

Hegemony in the imperial histories of the Dutch, English,
French and German empires tends to blur the experience
of those other older empires—such as the Habsburg,
Ottoman and Russian empires in addition to the
Portuguese and Hispanic empires—that transitioned
between the early modern and modern periods,
maintaining themselves in the midst of growing
international competition.
Given this background, this Special Issue addresses the
dynamics of imperial settings, which, from the 1700s to the
1900s, had to undertake important cultural and
institutional transformations to be able to adapt to the
challenges posed by emerging powers in the context of the
rise of capitalism, liberal revolutions and the establishment
of national states.

In the second half of the 17th century, Chieti went through at least two major moments of crisis, coinciding with the revolt of 1647-48 and the plague epidemic of 1656-57. But also in the following years, the city had to face various moments of difficulty and political division within it, in the context of the general crisis that affected the Spanish monarchy and the kingdom of Naples during the reign of Charles II. The article traces back fifty years of Chieti’s political history, focusing in particular on how the city’s elites divided and, at times, clashed trying to overcome a period of prolonged crisis, exacerbated by various factors, such as the economic difficulties of the kingdom of Naples and the Spanish monarchy, the fight against banditry and the negative trend of various wars.

תקציר
מגילת 'יחוס האבות' היא רשימה של קברי צדיקים, רובם בארץ ישראל, המהווה מעין מדריך מאויר לעולה לרגל היהודי. המהדורה הידועה של החיבור נכתבה בשנת 1537 והועתקה בצפת על ידי אורי בן שמעון מביאלה בשנת 1564. כתב יד כמעט זהה למגילת 'יחוס האבות' הוא אגרת 'יחוס הצדיקים והחסידים' המתוארכת לשנת 1489 ולכל הפחות היה להם מקור משותף. על בסיס מהדורתו של אורי בן שמעון יצר ההבראיסט יוהן היינריך הוטינגר מהדורה לטינית-עברית שכותרתה Cippi Hebraici ושראתה אור בהיידלברג בשנת 1659 ושוב בשנת 1662.
המאמר מבקש לבחון את התפתחותו וגלגוליו של הטקסט ואת התיאור והדיון במקומות הקדושים בארץ ישראל בהקשרים דתיים, תרבותיים וגיאו-פוליטיים שונים, על ידי יהודי משלהי התקופה הממלוכית בארץ ישראל, יהודי מראשית התקופה העות'מאנית והבראיסט קלוויניסטי בן המאה ה-17. זאת תוך עמידה על דרכי מעברי הידע בין יהודים לנוצרים בעת החדשה המוקדמת ועל הממד הפולמוסי הסמוי והגלוי שבמהדורות השונות של הטקסט.

'Yihus ha-Avot' is an illustrated list of holy sites and graves, most of them in the Land of Israel, which serves as guide for the Jewish pilgrim. The better-known edition of the text was written in 1537 and copied in Safed by Uri ben Simeon of Biala in 1564. A manuscript almost identical to 'Yihus ha-Avot' is the scroll 'Yihus ha-Tzadikim ve-ha-Hasidim' from 1489. At the very least, the two texts had a common source. In 1659 and again in 1662 the Heidelberg Hebraist Johann Heinrich Hottinger published Cippi Hebraici, an annotated Latin-Hebrew edition, based on Uri’s text.
The article examines the development of the text between these phases. It compares the description of the holy places in the Land of Israel in different religious, cultural and geopolitical contexts, by a Jew from the end of the Mamluk period, a Jew from the beginning of the Ottoman period, and a 17th-century Reformed Hebraist. The discussion analyzes channels of knowledge transmission between Jews and Christians in the early modern period and the hidden and visible polemical aspects in the various editions of the text.

El presente articulo muestra la importancia, posibilidades y potencialidades de la utilizacion del cine con fines educativos en el contexto escolar. Se presenta un cuerpo de orientaciones metodologicas para el empleo de peliculas en la escuela, asi como los requerimientos para el desarrollo de los cines debates como formas metodologicas de organizacion del proceso docente educativo. Las peliculas constituyen un valioso medio su adecuado uso favorece la relacion interdisciplinaria, a la vez que despierta el interes por aprender y constituye una inestimable herramienta para fomentar la cultura general y especifica en los estudiantes.

Artxiboak ikerketa arlo batzuetarako ezinbesteko iturria dira. Azken urteotan artxiboen hedapen-politikek artxiboak ikusarazteko lan handia egin badute ere, oraindik ez dira behar bezala ezagutzen. Interneterako jauziak ere hedapen-politika horietan eragin handia izan duen arren, oraindik dena ez dago Interneten. Artxibo handi eta txikien artean ere desberdintasun handiak daude, bai kudeatzen dituzten profesionalen profilei dagokienez, bai eta hedapenaren aldetik ere.
Horrez gain, artxiboak ikerketa iturri bezala erabiltzeko behar bezalako formakuntza izatearen garrantzia azaleratu nahi da bilkura honetan, dokumentazioa irakurri eta interpretatzeko orduan testuingurua kontuan izatearen beharra.

Iraganeko dokumentazio idatziari izaera hotz eta aseptikoa eman zaio hamaika alditan. Agiriaren helburua, izaera eta bera sortzen zuen erakundeak asko muga dezakete gure iraganarekiko hurbilketa. Baina agiriek ematen diguten informazioan sakonduz, oharkabean igaro den eta oraindik gurean ikertzeke dagoen esparru baten aurrean agertuko gara hamaika alditan: eguneroko bizitza. Gure kasuan, Erdi Aro amaiera eta Aro Berriaren hasierako Gipuzkako gizartearen egunerokotasuna.
Ohiko ikerketa-ildoetatik harago joanda eta egungo gizarteak iraganarekiko duen ikuspegiaren aurrean, harrigarria gerta daiteke hamaika alorrek oraindik ilunpetan jarraitzea.
Sagardo, abarka, txapela, baserria, sukaldaritza, trikitia, euskal-ezkontza, Erdi Aroko azoka, eleberri historiko, telesail, film eta bestelako  elementuek sortutako irudiaren aurrean, oraindik orain, eta Espainia eta Europa mailan hamaika ikerkuntza egin badira ere, XV-XVI. mendeetako gizartearen mamia osatzen zuten esparruek ez dute atentzio berezirik jaso: zer-nolako usain, soinu eta zarata zeuden; zer elikagai, janari eta prestakuntza jan eta kontsumitzen zuten; arropak eta ohe-arropak nolakoak ziren, eta zer kolore ematen zitzaien; pertsonek zer itxura eta izaera zuten; zer hezkuntza jasotzen zen eta, honi lotuta, alfabetizazio prozesua nolakoa izan zen; eta, azkenik, Erreforma Katolikoaren eragina nola eman zen. Bertolt Brech-ek zioen bezala: zenbait istorio, hainbat galdera.
Ez dira ikerketarako gai samurrak: denbora luzea eta lan handia eskatzen dute, askotan esker txarrekoa edo uzta eskasekoa. Beraien aipuak zeharkakoak izaten dira lerrorik nagusienetan. Agiriaren negozio edo gai nagusitik at daude, eta horrek eragin handia du artxiboek abian dituzten politika hedatzaileetan, aipatutako gaiak ez baitira Interneten bidez topa daitezkeen deskribapenetan usu azaltzen.
Ondorioz, iraganeko egunerokotasunean sakontzeko dugun beharra ardatz hartuta, artxiboetara bertara joatearen betebeharraz ere jardungo dugu.

The Portuguese arrival to a land that would come to be named Brazil occurred within the context of ongoing Portuguese overseas expansion that began with the capture of Ceuta in 1415. From that early date on, the Portuguese kings' impetus to navigate was based on two objectives: the first was economic given that the kingdom was ultimately seeking a direct route of access to the productive centers of gold and to the spice trade, which were being monopolized by the Muslims; and the second was religious due to the Christian Reconquest that had been fueled for centuries by the hope of finding Christian strongholds in Africa and Asia, such as that of the mythical King-Priest Prester John, the presumed holder of a vast empire in Ethiopia and possible ally of the Portuguese in the fight against the Moors. This constant expansion secured the Portuguese advance along the entire African coast (Cape Bojador, 1434; the trading post of Arguin, 1448; Congo, 1482-1484, and Cape of Good Hope, 1487-1488, to mention a few), until achieving the much-desired arrival to the Indian Ocean, and, subsequently, to Calicut in 1498, in a journey captained by Vasco da Gama. Once the Portuguese armada had returned to Lisbon with the news and evidence of its successful journey to India, the Portuguese Crown began intense diplomatic, organizational, and military activity to structure its transoceanic and Asian trade relations. King Manuel I, having been warned of the difficulties of a possible establishment in Calicut due to the hostility of the Muslim community received on da Gama's trip, decided to send a great armada on a second journey (1500) to demonstrate the military power of the Portuguese and assert their intentions for building a trading post in the capital of the Samutiri (Couto 24).

Jesus never used the word Grace. Paul used it 101 times to promote his own false Gospel saying rulers are to take the sword and kill heretic and wicked people. Just the opposite of what Jesus taught. Actually an anti-Christ Gospel that the main Churches follows. (10 pages)

This article presents the use of the film "Willkommen bei den Hartmanns" (director: Simon Verhoeven, 2016) in German as a Foreign Language lessons. The film shows how a wealthy Munich family takes in the Nigerian refugee Diallo. The film deals with the internationally acclaimed welcome culture in Germany during the refugee crisis in 2015, but also with stereotypical ideas about foreign cultures, the fear of Islamism and the rejection of refugees by xenophobic groups. In particular, the film depicts the encounter of two cultural spaces by means of the refugee and the Hartmann family, whereby not only the perspective of the
Hartmann family is conveyed, but also that of Diallo, as he is not afraid to confront the family members with his ideas. Here, various cultural standardisations are shown that can stimulate reflection on one’s own values and the German national identity.

En mayo de 1645, un grupo de frailes capuchinos procedentes de España e Italia desembarcaron en el puerto congoleño de Mpinda. A partir de ese momento y hasta el siglo xix, los capuchinos se extendieron y evangelizaron no solo a las poblaciones del reino del Congo, sino también a otros pueblos del África Central Occidental. Enviados por la Santa Congregación de Propaganda Fide, los misioneros capuchinos tuvieron que enfrentarse a un gran número de dificultades, siendo el mayor obstáculo la oposición de los padres de la Compañía de Jesús. Los jesuitas eran agentes del patronato
regio portugués, lo que provocó que vieran a los recién llegados no solo como competidores, sino como agentes enemigos de su monarca y unos
quintacolumnistas que habrían querido devolver a la autoridad de Felipe IV las posesiones portuguesas en Angola. Así pues, en la segunda mitad del siglo XVII, los enfrentamientos entre las dos órdenes fueron comunes y fre-
cuentes las acusaciones. Asimismo, el presente escrito tiene por objetivo, no solo analizar el conflicto entre los capuchinos y los jesuitas en el África Central Occidental, sino también evaluar la veracidad de las catilinarias realizadas por los miembros de la Compañía de Jesús. Por eso se pretende analizar un conjunto de fuentes primarias y secundarias que permitirán aproximarse a una cuestión que lleva sin resolverse desde la década de los cuarenta del siglo XVII. Además, el estudio de este caso permite recordar que durante la restauración de Portugal existieron diferentes escenarios más allá de la península ibérica y participaron diferentes grupos que de forma voluntaria o involuntaria se vieron inmersos en el conflicto.

Los esporádicos enfrentamientos hispano-ingleses, entre 1625 y 1630, tuvieron como telón de fondo el gran conflicto europeo que estaba arrasando, sobre todo, el centro y norte de Europa. España e Inglaterra se vieron arrastrados a un conflicto con implicaciones dinásticas y tintes confesionales. Madrid y Londres tuvieron que movilizar más recursos para financiar sus prolongadas campañas militares, lo que condujo a un incremento en los costos de la defensa y a una mayor presión fiscal sobre sus reinos, como sucedió a partir de la década de 1620. Debido a las fuertes demandas de la guerra, las monarquías inglesa y española buscaron potenciales aliados en un contexto europeo cada vez más complejo. España e Inglaterra pudieron superar sus posiciones irreconciliables en la necesidad mutua de entenderse y valorar su neutralidad por encima de otras razones para hacer frente a los obstáculos parlamentarios y a las resistencias políticas y sociales, intentando alcanzar acuerdos o alianzas dinásticas, alejadas de la beligerancia.

Beinahe einhundert Jahre nach Erscheinen der letzten Geschichte der Juden in Frankfurt a. M. des Frankfurter Historikers Isidor Kracauer wagt Wolfgang Treue in Judengasse und christliche Stadt erneut das Vorhaben, die Geschichte der frühneuzeitlichen jüdischen Gemeinde in Frankfurt am Main im Überblick darzustellen. Auf Basis der im Frankfurter Stadtarchiv umfangreich erhaltenen Quellenbestände der frühneuzeitlichen Frankfurter Stadtverwaltung fokussiert Treue dabei auf die Zeit des Frankfurter jüdischen Gettos von dessen Errichtung 1462 bis zur offiziellenAuflösung 1811. Dabei beschreibt er die religiöse, ökonomische, politische und soziale Einbettung der jüdischen Gemeinde in die lokale Stadtgesellschaft ebenso wie ihr strukturelles Profil, wie es sich vorwiegend aus institutioneller Perspektive darbietet.

Japan’s longest-reigning monarch, Emperor Hirohito, was born Michinomiya Hirohito, on April 29, 1901, in the Aoyama Palace in Tokyo. Hirohito was the first grandson of Emperor Mutsuhito and the first son of Crown Prince Yoshihito (later Emperor Taishō) and Princess Sadako (later Empress Teimei). Being the first male child in the family, Hirohito was destined to carry on the tradition of an imperial line whose descent is traced in legend from Amaterasu Omikami, the sun goddess in the pantheon of Shinto.

“Causes and Problems of the Education of Greek Catholic (Uniate) Carpathoukrainian Priests in Roman Catholic Seminaries of the Habsburg Empire”. - The Church Union occurred on April 23, 1646, in Uzzhorod (in the then-Hungarian Kingdom, now Ukraine). That was the most underdeveloped region of the Habsburg Empire. Therefore, theological education was not provided, hence Roman Catholic Church seminaries accepted Greek Catholic priest-students, too. These were four: in Eger, Vienna, Trnava, and Oradea. The case of Eger has mostly been dealt with because the author conducted research for a long time in the Eger Archieparchial Archive. Also, the case of Vienna is dealt with based on newly discovered archival sources, due to the author's research. The roles of Trnava and Oradea are described by evaluating the literature in the field. Consequently,  Roman Catholic seminaries had opportunities for the special education of the Greek Catholic seminarists, too, on the other hand, these institutions forwarded the European culture to the learned elite of Carpathian Ruthenes, too.

Un ruolo fondamentale, nella storia intellettuale e socio-economica italiana, ma forse occorre dire europea, è stato ed è svolto dalle accademie. Letterarie, scientifiche, agrarie, musicali, economiche, le accademie sono istituzioni centrali nei luoghi ove esse operano, tanto più, quanto più esse si collochino in città periferiche, e piccole, ove, giocoforza, divengono luogo di aggregazione di élites nobilmente intese a diffondere saperi nuovi, o saperi tradizionali, per confrontarsi non solo sui progressi del sapere stesso, e la loro funzione sociale, "pro bono publico", ma anche per trovare coesione e identità, per se stesse, innanzi tutto, e al loro interno: in un complesso gioco di "sociabilitas" che la storiografia, a partire almeno da trent'anni, a livello nazionale e internazionale, ha messo bene in luce; anche se molto, naturalmente, occorre ancora fare. Ma questo si può dire, assai banalmente, vale per ogni ambito della ricerca storiografica, che perpetuamente, col cangiamento dei tempi, e insieme ad esso, si rinnova. La formazione delle classi dirigenti italiane, prima e dopo l'Unità, e forse meno in tempi più recenti, è passata attraverso le accademie, e non solo attraverso altre forme di sodalizi privati più tardi e politicamente-ideologicamente definiti, come la massoneria, la cui presenza è ovviamente fondamentale anche a Rovigo in età post-unitaria, e anche, naturalmente, in contesto accademico.

This thesis is an interdisciplinary work concerning linguistics and history, concentrating on Turcoman tribal entities of Ganja-Karabakh origin living in Bolvadin, Dinar, Emirdağ, and Sultandağı districts. The basin which was examined in the thesis includes Emirdağ district's Davulga, Bademli, Aşağıaliçomak, Avdan, Daydalı, Eşrefli, Gelincik, İncik, Karakuyu Yeniköy; Bolvadin district's Büyükkarabağ, Derekarabağ and Ortakarabağ; Sultandağı district's Çukurcak, Karapınar and Yenikarabağ towns. Those towns belong to the same basin and have known relations between them. In Dinar, the region called Çölovası is known as the Javanshir tribe's settlement area. The biggest and most prominent town of this district is Haydarlı, and the rest of the towns are named Akçin, Akpınarlı, Bağcılar, Çiçektepe, Çürüklü, Doğanlı, Ergenli, Göçerli, Kadılar, Ocaklı, Okçular and Yıprak. Also, a part of Çapalı town's population is originally from the Çölovası region. During the reign of the famous Safavid Shah Abbas I, those Turcomans left their homelands and migrated to Ottoman soil for political reasons, probably during the XVII. century. Ottoman documents display that their migration to Afyonkarahisar province was completed in XVIII. century and Ottomans settled them in Emirdağ, Dinar, and Bolvadin within a settlement policy. That population mobilization process caused the emergence of new patronyms and toponyms in Afyonkarahisar province and even the emergence of a new and unique dialect. Except in Dinar, those Turcomans are still aware of their origins and migration roads. The dialect they speak has been influenced by Azerbaijani Turkish, and many linguistic studies distinguish the dialects of the villages, as mentioned above, from native dialects. Moreover, it is known that locals viewed the dialect of those Karabagh Turcomans as distinct and even a bit alien to themselves. This work examined the specific linguistic cases in the Afyonkarahisar region and found phonetical, morphological, and lexical similarities between Afyonkarahisar's aforementioned regions and Azerbaijan. In this study, those settlements were visited, the tribes and families they were connected to were detected, and the same method was applied in Azerbaijan; the matching toponyms, patronyms, and ethnonyms were researched with the field research method. Therefore, all the relations between Afyonkarahisar's Turcomans and Azerbaijan were proved.

Afyonkarahisar'ın Bolvadin, Dinar, Emirdağ, Sultandağı bölgelerindeki, Gence-Karabağ kökenli Türkmen aşiret yapılanmalarının Azerbaycan'dan Anadolu'ya tarihi dönemde göçü üzerine yoğunlaşan bu çalışma, dilbilim ve tarih başta olmak üzere sosyal bilimler dallarını disiplinlerarası şekilde ele alarak hazırlanmıştır. Çalışmada ele alınan havzada bulunan köyler ise Emirdağ'da başta Davulga ve Bademli olmak üzere Aşağıaliçomak, Avdan, Daydalı, Eşrefli, Gelincik, İncik, Karakuyu ve Yeniköy'dür. Bolvadin'de Büyükkarabağ, Derekarabağ ve Ortakarabağ köyleri; Sultandağı'nda ise Çukurcak, Karapınar ve Yenikarabağ köyleri vardır. Bu köyler, aynı havzadadır ve akrabalık bağları mevcuttur. Dinar'da ise Çölovası olarak bilinen yörede Karabağ'dan gelen Cevanşirlerin iskân edildiği bilinmektedir. Bu köyler en büyük köy olan Haydarlı başta olmak üzere Akçin, Akpınarlı, Bağcılar, Çiçektepe, Çürüklü, Doğanlı, Ergenli, Göçerli, Kadılar, Ocaklı, Okçular ve Yıprak'tır. Çapalı köyünün bir kısmının Çölovası'ndan göçtüğü de bilinmektedir Safevilerin meşhur hükümdarı Şah I. Abbas döneminde, siyasi koşullar sebebiyle bu Türkmenler muhtemelen XVII. yüzyılda yaşadıkları yerleri terk edip Osmanlı'ya göçmüşlerdir. Kayıtlardan bu Türkmenlerin Afyon'da yurt tutmasının XVIII. yüzyılda tamamlandığı ve Osmanlı'nın iskân politikaları sonucunda Emirdağ, Dinar ve Bolvadin'e yerleştirildikleri görülmektedir. Bunun sonucunda Afyonkarahisar'da Azerbaycan'la eşleşen yer ve sülale adları ve kendine has bir ağız oluşmuştur. Bu Türkmenler, çoğunlukla köklerinin ve göç yollarının farkındadır. Konuştukları ağız, Azerbaycan Türkçesinin uzantısı olan yapılar taşımaktadır, pek çok çalışmada da bu yöre Batı Anadolu'dan farklı tasnif edilmiştir. Yerel halkın da bu Karabağlı Türkmenlerin şivelerini kendilerine biraz uzak ve yabancı gördüğü görülmektedir. Bu yerleşimler ziyaret edilerek bağlantılı oldukları sülaleler bulunmuş, Azerbaycan'da da aynı yer ve oymak-sülale adlarını taşıyan bölgeler tespit edilip, yerinde tetkik edilmiş, Afyonkarahisar'da yaşayan Türkmenlerin, Azerbaycan'da aynı toponim ve etno-patronimleri taşıyan bölgelerle akrabalığı ispat edilmiştir. Safevilerin meşhur hükümdarlarından Şah I. Abbas döneminde, siyasi koşullar sebebiyle bu Türkmenler muhtemelen XVII. yüzyılda yaşadıkları yerleri terk edip Osmanlı'ya iltica etmişlerdir. Kayıtlardan bu Türkmenlerin Afyon'da yurt tutmasının XVIII. yüzyılda tamamlandığı ve Osmanlı'nın iskan politikaları sonucunda Emirdağ, Dinar ve Bolvadin'e yerleştirildikleri görülmektedir Bu nüfus hareketliliği sonucunda Afyonkarahisar bölgesinde Azerbaycan ile eşleniği bulunan yer ve sülale adları oluşmuş, hatta günümüze kadar gelen kendine has bir ağız oluşmuştur. Bu Türkmenler, Dinar bölgesi hariç olmak üzere kendi köklerinin ve göç yollarının halen farkındadır. Konuştukları ağız, Azerbaycan Türkçesinin uzantısı olan yapılar taşımaktadır pek çok çalışmada da Afyon yöresi Batı Anadolu ağızlarından farklı tasnif edilmiştir. Hatta yerel halkın da bu Karabağlı Türkmenlerin şivelerini kendilerine biraz uzak ve yabancı gördüğü görülmektedir. Bu çalışmada bu yerleşimler ziyaret edilmiş, bağlantılı oldukları sülaleler bulunmuş ve Azerbaycan'da da aynı yer ve sülale adlarını taşıyan bölgeler tespit edilip, yerinde etkik edilmiş, Afyonkarahisar'da yaşayan Türkmenlerin, Azerbaycan'da aynı toponim ve patronimleri taşıyan bölgelerle akrabalığı ispat edilmiştir.

SZEGHYOVÁ, Blanka. Praniere v Uhorsku: Stav a perspektívy výskumu [Pillories in the Kingdom of Hungary: New Perspectives and the State of Research]. In RÉPÁŠOVÁ, Katarína (prekl.). Spravodlivosť pre všetkých... PALUGA, Lukáš – RÉPÁSOVÁ, Katarína. - Bratislava : MV SR, Štátny archív v Nitre, pracovisko Archív Komárno, 2020, s. 157-167. ISBN 978-80-973527-2-1.