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Philip II is a fascinating and enigmatic figure in Spanish history, but it was his letrados--professional bureaucrats and ministers trained in law--who made his vast castilian empire possible. In Juan de Ovando, Stafford Poole traces the life and career of a key minister in the king's government to explore the role that letrados played in Spanish society as they sought to displace the higher nobility in the administration through a system based upon merit. Juan de Ovando was an industrious, discerning, and loyal servant, yet, like all letrados, he owed his position to royal favor. Ovando began his career as an ecclesiastical judge and inquisitor in Seville. From there, at the king's order, he undertook the reform of the University of Alcalá de Henares, one of his most enduring achievements. Appointed then to the supreme council of the Spanish Inquisition, Ovando was commissioned to investigate the Council of the Indies, over which he eventually presided. In this role, Ovando began codifying laws and collecting information about Spain's overseas possessions through the famed Relaciones geográficas--wide-ranging surveys of daily life in the New World. He devised long-term and forward-looking colonial policies for New Spain while, also serving as president of the Council of Finance, he sought to bring order to Spain's chaotic financial situation. Poole's biography of Juan de Ovando provides an intimate view of the day-to-day influence letrados wielded over the Spanish colonial machine.
For a brief few years in the sixteenth century, Pedro Moya de Contreras was the most powerful man in the New World. A church official and loyal royalist, he came to Mexico in 1571 to establish the Inquisition and later became archbishop and viceroy for the region. This new edition of Stafford Poole's definitive portrait of Moya de Contreras, first published in 1971, now offers an expanded understanding of this enigmatic figure's influence on the development of New Spain. In tracing the career of a sixteenth-century church official and administrator who was more notable for what he did than for who he was, Poole offers a rich source of information about Spanish rule in colonial Mexico and the evolving relationship between the Spanish monarchy and the Catholic Church. For this second edition, Poole draws on newly available sources to fill in gaps regarding Moya de Contreras's shadowy early career and final years in Spain. He also explores in greater depth the churchman's influence as Grand Inquisitor in light of the plethora of new research and recent publications on the Spanish Inquisition. Poole shows that Moya de Contreras was as diligent at carrying out the tortures of the Inquisition as he was at exposing government and church corruption. His reforming zeal reached its culmination in his leadership of the Third Mexican Provincial Council of 1585, which enacted a legal code for the Mexican Church that lasted more than three hundred years.
The discovery of the New World raised many questions for early modern scientists: What did these lands contain? Where did they lie in relation to Europe? Who lived there, and what were their inhabitants like? Imperial expansion necessitated changes in the way scientific knowledge was gathered, and Spanish cosmographers in particular were charged with turning their observations of the New World into a body of knowledge that could be used for governing the largest empire the world had ever known. As María M. Portuondo here shows, this cosmographic knowledge had considerable strategic, defensive, and monetary value that royal scientists were charged with safeguarding from foreign and internal enemies. Cosmography was thus a secret science, but despite the limited dissemination of this body of knowledge, royal cosmographers applied alternative epistemologies and new methodologies that changed the discipline, and, in the process, how Europeans understood the natural world.
An examination of the concept of honor as essential to both colonial Spaniards and indigenous Mexicans
The work published in this third, and final, volume of Brill’s handbook on the tradition of the Book of Sentences breaks new ground in three ways. First, several chapters contribute to the debate concerning the meaning of medieval authority and authorship. For some of the most influential literature on the Sentences consisted of study aids and compilations that were derivative or circulated anonymously. Consequently, the volume also sheds light on theological education “on the ground”—the kind of teaching that was dispensed by the average master and received by the average student. Finally, the contributors show that Peter Lombard’s textbook played a much more dynamic role in later medieval theology than hitherto assumed. The work remained a force to be reckoned with until at least the sixteenth century, especially in the Iberian Peninsula. Contributors are Claire Angotti, Monica Brinzei, Franklin T. Harkins, Severin V. Kitanov, Lidia Lanza, Philipp W. Rosemann, Chris Schabel, John T. Slotemaker, Marco Toste, Jeffrey C. Witt, and Ueli Zahnd.
We, the King challenges the dominant top-down interpretation of the Spanish Empire and its monarchs' decrees in the New World, revealing how ordinary subjects had much more say in government and law-making than previously acknowledged. During the viceregal period spanning the post-1492 conquest until 1598, the King signed more than 110,000 pages of decrees concerning state policies, minutiae, and everything in between. Through careful analysis of these decrees, Adrian Masters illustrates how law-making was aided and abetted by subjects from various backgrounds, including powerful court women, indigenous commoners, Afro-descendant raftsmen, secret saboteurs, pirates, sovereign Chiriguano Indians, and secretaries' wives. Subjects' innumerable petitions and labor prompted – and even phrased - a complex body of legislation and legal categories demonstrating the degree to which this empire was created from the “bottom up”. Innovative and unique, We, the King reimagines our understandings of kingship, imperial rule, colonialism, and the origins of racial categories.
In this book, historian María M. Portuondo takes us to sixteenth-century Spain, where she identifies a community of natural philosophers and biblical scholars. They shared what she calls the “Spanish Disquiet”—a preoccupation with the perceived shortcomings of prevailing natural philosophies and empirical approaches when it came to explaining the natural world. Foremost among them was Benito Arias Montano—Spain’s most prominent biblical scholar and exegete of the sixteenth century. He was also a widely read member of the European intellectual community, and his motivation to reform natural philosophy shows that the Spanish Disquiet was a local manifestation of greater concerns about Aristotelian natural philosophy that were overtaking Europe on the eve of the Scientific Revolution. His approach to the study of nature framed the natural world as unfolding from a series of events described in the Book of Genesis, ultimately resulting in a new metaphysics, cosmology, physics, and even a natural history of the world. By bringing Arias Montano’s intellectual and personal biography into conversation with broader themes that inform histories of science of the era, The Spanish Disquiet ensures an appreciation of the variety and richness of Arias Montano’s thought and his influence on early modern science.
How was Spain able to govern its enormous colonial territories? In 1573 the king decreed that his councilors should acquire "complete knowledge" about the empire they were running from out of Madrid, and he initiated an impressive program for the systematic collection of empirical knowledge. Brendecke shows why this knowledge was created in the first place – but then hardly used. And he looks into the question of what political effects such a policy of knowledge had for Spain’s colonial rule.
In 1570's New Kingdom of Granada (modern Colombia), a new generation of mestizo (half-Spanish, half-indigenous) men sought positions of increasing power in the colony's two largest cities. In response, Spanish nativist factions zealously attacked them as unequal and unqualified, unleashing an intense political battle that lasted almost two decades. At stake was whether membership in the small colonial community and thus access to its most lucrative professions should depend on limpieza de sangre (blood purity) or values-based integration (Christian citizenship). A Tale of Two Granadas examines the vast, trans-Atlantic transformation of political ideas about subjecthood that ultimately allowed some colonial mestizos and indios ladinos (acculturated natives) to establish urban citizenship alongside Spaniards in colonial Santafé de Bogotá and Tunja. In a spirit of comparison, it illustrates how some of the descendants of Spain's last Muslims appealed to the same new conceptions of citizenship to avoid disenfranchisement in the face of growing prejudice.