Spanish Ship-Board Reading in the Sixteenth Century

El mercedario quiteño Fr. José de Yepes en litigios de contrabando

“…B. Recio, Compendiosa relación de la cristiandad de Quito, Madrid: Consejo Superior de Investigaciones Cientí cas, Instituto Santo Toribio Mogrovejo, 1947, p. 93. Quito; el tercero que apunta Recio era «rumbo por el Marañón, bajando río abajo al país de los portugueses» 12 . Era habitual encontrar algunos libros entre los bienes de los pasajeros que sabían leer y no era nada rara la lectura en voz alta para todos aquellos que querían pasar un rato entretenido 13 . Los textos de literatura, las vidas de santos y la devoción permitían pasar los días de viaje algo más ocupados.…”

Exploring Jesuit Distinctiveness

“…In other words, what is really so different from early modern modes of Renaissance criticism and natural philosophy in which the Society participated from its founding? In answering this question, one does well to recall that this question has been asked of the Enlightenment more generally, and many scholars are revisiting the continuities between the sixteenth and eighteenth centuries as a whole.27 Ann Thomson's recent work 26 Burson,Rise and Fall of Theological Enlightenment,[64][65][66][67][68][69][70] For my own reflections on narrowing the gap between sixteenth-and eighteenth-century intellectual history, see Jeffrey D. To observe, quantify, and apprehend nature was an act of moral edification, and in that sense, directly descended from the gentlemanly ideal of the vir virtutis. Study of nature supplemented and corrected study of ancients for the moral utility of society.…”

“…The argument is carried on in the form of the legal speech of the defense and concludes by stating that it is right and just to use theatrical means to help recover those who tend to the country's good. "Theatrical Pallas" is portrayed in the speech as a shrewd, if somewhat procrastinating, companion of 64 The dedicatory speech is on fol. B2r-B2v.…”

“…The modifications made to the mission policies by Valignano, at the end of the 1570s, maintained the spirit of the decision, even if he regulated the use of clothing in more detail.62 The use of silk was resumed only with the beginning of the persecutions in 1588, on grounds of safety,63 and various disguises were used until the end of the mission. 64 Following the orders coming from India, Cabral had decided that the silks used by the missionaries should be banned, in keeping with the rules of the Society of Jesus and, possibly more importantly, with the practice of using the black cassock, implemented in the Indian province. Regardless of the Constitutions' openness to adaptation, Cabral believed that the cassock was too important a part of Jesuit identity to be disregarded.…”