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Early Modern Europe was teeming with impostors. Identity theft was only one form of misrepresentation: royal pretenders, envoys from imaginary lands, religious dissimulators, cross-dressers, false Gypsies - all these caused deep anxiety, leading authorities to invent increasingly sophisticated means for unmasking deception.
In this book, twelve scholars of early modern history analyse various categories and cases of deception and false identity in the age of geographical discoveries and of forced conversions: from two-faced conversos to serial converts, from demoniacs to stigmatics, and from self-appointed ambassadors to lying cosmographer.
This volume explores practices of secrecy and surveillance in medieval and early modern England. The ten contributions by Swiss and international scholars (including Paul Strohm, Sylvia Tomasch, Karma Lochrie, and Richard Wilson) address in particular the intersections of secrecy and surveillance with gender and identity, public and private spheres, religious practices, and power structures. Covering a wide range of English literary texts from Old English riddles to medieval romances, the Book of Margery Kempe, and the plays and poems of Shakespeare, these essays seek to contribute to our understanding of the practices of secrecy, exclusion, and disclosure as well as to the much-needed historicisation of Surveillance Studies called for in the opening article by Sylvia Tomasch. ---
The curious tale of two priest impersonators in late colonial Mexico Cut loose from their ancestral communities by wars, natural disasters, and the great systemic changes of an expanding Europe, vagabond strangers and others out of place found their way through the turbulent history of early modern Spain and Spanish America. As shadowy characters inspiring deep suspicion, fascination, and sometimes charity, they prompted a stream of decrees and administrative measures that treated them as nameless threats to good order and public morals. The vagabonds and impostors of colonial Mexico are as elusive in the written record as they were on the ground, and the administrative record offers little more than commonplaces about them. Fugitive Freedom locates two of these suspect strangers, Joseph Aguayo and Juan Atondo, both priest impersonators and petty villains in central Mexico during the last years of Spanish rule. Displacement brought pícaros to the forefront of Spanish literature and popular culture—a protean assortment of low life characters, seen as treacherous but not usually violent, shadowed by poverty, on the move and on the make in selfish, sometimes clever ways as they navigated a hostile, sinful world. What to make of the lives and longings of Aguayo and Atondo, which resemble those of one or another literary pícaro? Did they imagine themselves in literary terms, as heroes of a certain kind of story? Could impostors like these have become fixtures in everyday life with neither a receptive audience nor permissive institutions? With Fugitive Freedom, William B. Taylor provides a rare opportunity to examine the social histories and inner lives of two individuals at the margins of an unfinished colonial order that was coming apart even as it was coming together.
This book investigates how Erasmus viewed non-Christians and different races, including Muslims, Jews, the indigenous people of the Americas, and Africans. Nathan Ron argues that Erasmus was devoted to Christian Eurocentrism and not as tolerant as he is often portrayed. Erasmus’ thought is situated vis-à-vis the thought of contemporaries such as the cosmographer and humanist Aeneas Sylvius Piccolomini who became Pope Pius II; the philosopher, scholar, and Cardinal, Nicholas of Cusa; and the Dominican missionary and famous defender of the Native Americans, Bartolomé Las Casas. Additionally, the relatively moderate attitude toward Islam which was demonstrated by Michael Servetus, Sebastian Franck, and Sebastian Castellio is analyzed in comparison with Erasmus’ harsh attitude toward Islam/Turks.
A new investigation that shows how conversionary preaching to Jews was essential to the early modern Catholic Church and the Roman religious landscape Starting in the sixteenth century, Jews in Rome were forced, every Saturday, to attend a hostile sermon aimed at their conversion. Harshly policed, they were made to march en masse toward the sermon and sit through it, all the while scrutinized by local Christians, foreign visitors, and potential converts. In Catholic Spectacle and Rome’s Jews, Emily Michelson demonstrates how this display was vital to the development of early modern Catholicism. Drawing from a trove of overlooked manuscripts, Michelson reconstructs the dynamics of weekly forced preaching in Rome. As the Catholic Church began to embark on worldwide missions, sermons to Jews offered a unique opportunity to define and defend its new triumphalist, global outlook. They became a point of prestige in Rome. The city’s most important organizations invested in maintaining these spectacles, and foreign tourists eagerly attended them. The title of “Preacher to the Jews” could make a man’s career. The presence of Christian spectators, Roman and foreign, was integral to these sermons, and preachers played to the gallery. Conversionary sermons also provided an intellectual veneer to mask ongoing anti-Jewish aggressions. In response, Jews mounted a campaign of resistance, using any means available. Examining the history and content of sermons to Jews over two and a half centuries, Catholic Spectacle and Rome’s Jews argues that conversionary preaching to Jews played a fundamental role in forming early modern Catholic identity.
Ordering Customs explores how Renaissance Venetians sought to make sense of human difference in a period characterized by increasing global contact and a rapid acceleration of the circulation of information. Venice was at the center of both these developments. The book traces the emergence of a distinctive tradition of ethnographic writing that served as the basis for defining religious and cultural difference in new ways. Taylor draws on a trove of unpublished sources—diplomatic correspondence, court records, diaries, and inventories—to show that the study of customs, rituals, and ways of life not only became central in how Venetians sought to apprehend other peoples, but also had a very real impact at the level of policy, shaping how the Venetian state governed minority populations in the city and its empire. In contrast with the familiar image of ethnography as the product of overseas imperial and missionary encounters, the book points to a more complicated set of origins.
On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha’s stolen remains to explore the roles played by saints’ relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic’s authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha’s advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies.
Kilian Schindler reveals how religious persecution in early modern England was a shaping force for drama and conceptions of theatricality.
In 1524, a man named David Reubeni appeared in Venice, claiming to be the ambassador of a powerful Jewish kingdom deep in the heart of Arabia. In this era of fierce rivalry between great powers, voyages of fantastic discovery, and brutal conquest of new lands, people throughout the Mediterranean saw the signs of an impending apocalypse and envisioned a coming war that would end with a decisive Christian or Islamic victory. With his army of hardy desert warriors from lost Israelite tribes, Reubeni pledged to deliver the Jews to the Holy Land by force and restore their pride and autonomy. He would spend a decade shuttling between European rulers in Italy, Portugal, Spain, and France, seeking weaponry in exchange for the support of his hitherto unknown but mighty Jewish kingdom. Many, however, believed him to favor the relatively tolerant Ottomans over the persecutorial Christian regimes. Reubeni was hailed as a messiah by many wealthy Jews and Iberia's oppressed conversos, but his grand ambitions were halted in Regensburg when the Holy Roman Emperor, Charles V, turned him over to the Inquisition and, in 1538, he was likely burned at the stake. Diary of a Black Jewish Messiah is the first English translation of Reubeni's Hebrew-language diary, detailing his travels and personal travails. Written in a Hebrew drawn from everyday speech, entirely unlike other literary works of the period, Reubeni's diary reveals both the dramatic desperation of Renaissance Jewish communities and the struggles of the diplomat, trickster, and dreamer who wanted to save them.