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In the seventeenth and eighteenth centuries, Isfahan, the capital of the Safavid Empire, hosted Catholic missionaries of more diverse affiliations than most other cities in Asia. Attracted by the hope of converting the Shah, the missionaries acted as diplomatic agents for Catholic rulers, hosts to Protestant merchants, and healers of Armenians and Muslims. Through such niche activities they gained social acceptance locally. This book examines the activities of Discalced Carmelites and other missionaries, revealing the flexibility they demonstrated in dealing with cultural diversity, a common feature of missionary activity throughout emerging global Catholicism. While missions all over the world were central to the self-fashioning of the Counter-Reformation Church, clerics who set out to win over souls for the “true religion” turned into local actors who built reputations by defining their social roles in accordance with the expectations of their host society. Such practices fed controversies that were fought out in newly emerging public spaces. Responding to the threat this posed to its authority, the Roman Curia initiated a process of doctrinal disambiguation and centralization which culminated in the nineteenth century. Using the missions to Safavid Iran as a case study for “a global history on a small scale,” the book creates a new paradigm for the study of global Catholicism.
Christian-Muslim Relations, a Bibliographical History 9 (CMR 9) covering Western and Southern Europe in the period 1600-1700 is a further volume in a general history of relations between the two faiths from the seventh century to the early 20th century. It comprises a series of introductory essays and also the main body of detailed entries which treat all the works, surviving or lost, that have been recorded. These entries provide biographical details of the authors, descriptions and assessments of the works themselves, and complete accounts of manuscripts, editions, translations and studies. The result of collaboration between numerous leading scholars, CMR 9, along with the other volumes in this series is intended as a basic tool for research in Christian-Muslim relations. Section Editors: Clinton Bennett, Luis F. Bernabé Pons, Jaco Beyers, Karoline Cook, Lejla Demiri, Martha Frederiks, David D. Grafton, Stanisław Grodź, Alan Guenther, Emma Loghin, Gordon Nickel, Claire Norton, Reza Pourjavady, Douglas Pratt, Radu Păun, Peter Riddell, Umar Ryad, Mehdi Sajid, Cornelia Soldat, Karel Steenbrink, Davide Tacchini, Ann Thomson, Carsten Walbiner.
As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other. Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.
In the Western imagination, Spain often evokes the colorful culture of al-Andalus, the Iberian region once ruled by Muslims. Tourist brochures inviting visitors to sunny and romantic Andalusia, home of the ingenious gardens and intricate arabesques of Granada's Alhambra Palace, are not the first texts to trade on Spain's relationship to its Moorish past. Despite the fall of Granada to the Catholic Monarchs in 1492 and the subsequent repression of Islam in Spain, Moorish civilization continued to influence both the reality and the perception of the Christian nation that emerged in place of al-Andalus. In Exotic Nation, Barbara Fuchs explores the paradoxes in the cultural construction of Spain in relation to its Moorish heritage through an analysis of Spanish literature, costume, language, architecture, and chivalric practices. Between 1492 and the expulsion of the Moriscos (Muslims forcibly converted to Christianity) in 1609, Spain attempted to come to terms with its own Moorishness by simultaneously repressing Muslim subjects and appropriating their rich cultural heritage. Fuchs examines the explicit romanticization of the Moors in Spanish literature—often referred to as "literary maurophilia"—and the complex, often silent presence of Moorish forms in Spanish material culture. The extensive hybridization of Iberian culture suggests that the sympathetic depiction of Moors in the literature of the period does not trade in exoticism but instead reminded Spaniards of the place of Moors and their descendants within Spain. Meanwhile, observers from outside Spain recognized its cultural debt to al-Andalus, often deliberately casting Spain as the exotic racial other of Europe.
The beginning of the seventeenth century in Spain marks a rapid rise in the commercial market for cultural production. This book examines the evolution of this commercial market as reflected in the maturation of two genres: the public theater and the novel. Through a comparative analysis of the play-wright Lope de Vega and the novelists Mateo Aleman and Miguel de Cervantes, the author explores the new poetic principles, both implicitly and explicitly, that accompany the rise of this commercialized literature. The book argues that the logic of classical economic theory becomes internalized within the poetic structure of these two genres. Within this logic, the idea of taste comes to play a new and unprecedented role as the arbiter of literary value. Exposed increasingly to the pressures of popular taste, these writers are forced to rework or abandon many of the traditional poetic ideas of the Renaissance in a process that tends to undermine the writer's control over his own work. Donald Gilbert-Santamaria teaches in the Division of Spanish and Portuguese at the University of Washington in Seattle.
A sweeping reinterpretation of Spanish literature, showing the great debts to Arab culture that Spain incurred through the 800 years of Islamic presence in Iberia. By so doing it redefines the ground of the study of Spanish literature.
Since its publication in 1561, an anonymous tale of love, friendship, and chivalry has captivated readers in Spain and across Europe. "The Abencerraje" tells of the Moorish knight Abindarráez, whose plans to wed are interrupted when he is taken prisoner by Christian knights. His captor, a Spanish governor, befriends and admires the Moorish knight, ultimately releasing him to marry his beloved. Their enormously popular tale was repeated or imitated in numerous ballads and novels; when the character Don Quixote is wounded in his first sortie, he imagines himself as Abindarráez on the field. Several decades later, in the tense years leading up to the expulsion of the Moriscos from Spain, Mateo Alemán reprised themes from this romance in his novel Guzmán de Alfarache. In his version, the Moorish lady Daraja is captured by the Catholic monarchs Ferdinand and Isabel; she and her lover Ozmín are forced to engage in a variety of ruses to protect their union until they are converted to Christianity and married. Though "Ozmín and Daraja" is more elaborate in execution than "The Abencerraje," both tales show deep sympathy for their Moorish characters. Faithfully translated into modern, accessible English, these finely wrought literary artifacts offer rich imaginings of life on the Christian-Muslim frontier. Contextualized with a detailed introduction, along with contemporary legal documents, polemics, and ballads, "The Abencerraje" and "Ozmín and Daraja" reveals early modern Spain's profound fascination with the Moorish culture that was officially denounced and persecuted. By recalling the intimate and sympathetic bonds that often connected Christians to the heritage of Al-Andalus, these tales of romance and companionship offer a nuanced view of relationships across a religious divide.