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Perry, Mary Elizabeth, and Anne J. A Study in Jurisdictional Confusion,” See Moreno de los Arcos, this volume. A History of the Indians of the Valley of Mexico, See Hanke, Aristotle and the American Indians: Roberto Moreno de los Arcos disputes the occurrence of this case, whose record is physically missing renacimiehto the Archivo, because of the early date personal communication.

I suggest the utility of inquisitorial powers was recognized well enough in the first post-Contact decade see Table 1.

Gibson, Tlaxcala in rsnacimiento Sixteenth Century Neither the date or ?

On discipline and the formation of “docile bodies” see Foucault, Discipline and Punish: The Birth of the Prison Axtell, The Invasion Within: The Confessional as a Tool for Domination. Toward a Typology of Aztec Responses to Christianity.

On “domestication” and “normalization” as the results of disciplinary practices see Foucault, Discipline and Punish. Editorial labor, The sentence is as follows: The letter is dated 31 May After the case that caused the inhibition that of the cacique don Carlos de Texcocono Indian was ever burned brnnassar the stake for heresy or any other charge.

Greenleaf, “The Mexican Inquisition and the Indians: Sources for the Ethnohistorian,” The Americas 34, no. Concerning these aspects, refer to the classic work by Henry C. Madrid,vol. For ehropa, see L. Editorial Herder, Desclee de Brouwer, Renaccimiento upon seeing him, they worshiped him; yet, some still doubted. Jesus went to them and said: Go, then, and make all the people disciples, baptizing them in the name of the Father, the Son, and the Holy Ghost, teaching them to obey all that I have commanded.

And thus I will be with you forever until the end of the world. Octavio Paz Mexico City: To know the colophon of such an extravagant thesis, refer to Severando Teresa de Mier, Obras completas: El heterodoxo guadalupano, with the brilliant preliminary study and selection of texts by Edmundo O’Gorman, vols.

Brussels,1: It is evident that the inquisitorial power of the first twelve was delegated by those who exercised this same authority in the Indies, since they received no express or direct authority from the Spanish inquisitor general.

Apart from the sentences known to have been executed, the source is Friar Antonio de Remesal, O. Ediciones Atlas,2, 2: Editorial Academia Literaria,1: This father was an eminently virtuous man, and likewise esteemed the great Friar Domingo de Betanzos’s virtue, for it seemed to him that whenever Friar Domingo de Betanzos was present, everyone was quiet, and where he resided, all were obedient: It is a characteristic of humble people to see themselves as inferior to others and to esteem them, feeling that they are more worthy of honor than themselves.

The holy Guardian did not feel that it was his place to eenacimiento out the duties of inquisitorial commissioner by apostolic authority, but he held the position because he deserved even higher honors.


¿un mundo nuevo?: Bartolomé Bennassar: Books –

He began to arrange with his friars to procure the good Friar Domingo de Betanzos for this office. At this time there was no bishop in the area, and a bull issued by Adrian VI gave episcopal cases as well as the apostolic commission for those of the Holy Office of the Inquisition to the prelate of San Francisco, with a declaration from the pontiff that authority could be turned over to the prelate of the order of preachers who assisted in that area.

There are also two burnings at the stake for “pertinacity. The brief sentence was published by Mariano Cuevas, S. Editorial Patria,1: Edmundo O’Gorman Mexico City: In or he returned to Spain, where he was confirmed, at which time he acquired inquisitorial jurisdiction.


He was given the title of inquisitor by don Alonso Manrique, archbishop of Seville and inquisitor general, in the city where his see was located on 27 June The trials date from the period Entry number 76 reads: Francisco Tello de Sandoval’s inquisitorial power over “any people whatsoever” in New Spain was renacimieto by Juan Tavera, archbishop of Toledo and inquisitor general, in Valladolid on 18 June Refer to France V. Scholes and Eleanor B. Estudio preliminar por Juan Manzano Manzano. Along with this text, some Instructions behnassar issued which, as far as I know, remain unpublished in the National Historical Archive in Madrid.

One of them states: Biblioteca de Autores Cristianos, Centro de Estudios Inquisitoriales,this decree can be found on p. In a more extensive work in progress, I am concerned with various aspects of the Office of Protectorate: Obviously these functions are practically identical with those of barolome Holy Office.

I also address the so-called problems of jurisdiction with both tribunals.

Cultural Encounters “endnotes”

As one example of a trial at the beginning of the eighteenth century whose procedure was normal but whose object was anomalous, refer to Roberto Moreno, ed. AGN, Protomedicato, tomo 3, exp.

The intendant of Guanajuato stated that in that town there was no medical facility and that common cures were provided by women who practiced with extreme conscientiousness, employing domestic medicines. A mayor affirmed that if no doctor was available, it was common practice to employ a curandero “because as ignorant as they might be, they had more experience and knowledge than everyone else.

In the viceroy of New Spain issued an edict affirming that “there is no prohibition against the curanderos giving aid to the infirm in the dwelling areas of Indians. The hallucinogens most frequently ingested were peyote Lophophora Williamisiiololiuqui Rivea Corymbosaand Ipomea Violacea and pipiltzintzin Savia Divinorum.

AGN, Edictos, tomo 2, fol. The Holy Tribunal of the Inquisition circulated the first edict published infollowed by many others during the colonial period, which stated that the use of hallucinogens would be harshly punished. Regarding the prohibition of peyote and other hallucinogens, the inquisitors reasoned that ingestion established an implicit pact with the Devil, because “they estrange the senses and create visions and phantasms.

Greenleaf affirms that in colonial Mexico neither the Tribunal nor its agents were able to exercise control over the ideas of the colonial population or the Indians. Alianza Editorial, Miranda notes that the Indians, “due to their actual situation–due to the difference in civilizations–had to be juridically assigned to a special category as Spaniards, that of the uncouth and the poor, and were therefore subjected, like the latter, to a system of guardianship and protection, for it was assumed that conferring upon them a status of equality with the common citizens, i.


The commissar of Aguascalientes declared: The commissar of Masaya, Nicaragua, has determined that “because she is an Indian, let the accused be placed in the file with the despised ones, forewarning the corresponding commissioner of the Indians. Nava, a recidivist Indian, was detained and imprisoned for being an evil curandera.

The Holy Office sent an order to the commissioner “to free her immediately,” warning him: In the case of Juana Ma. Vanegas, “La Chalis,” it was suggested to the priest of Paso del Norte that he formalize her file, as it was unclear whether or not she was an Indian.

In the case of the Indian woman Lugarda, the denouncer’s husband was called in to testify. Miranda points out that “Indians could not be fined by law bennassqr could only be sentenced to lashes, forced labor, torture, or death.

A sentence of forced labor was not carried out in galleys or other state institutions prisons or otherwise but rather in private institutions such as workshops, bacon shops, bakeries, etc. As the commissioner of Salamanca, Guanajuato, notes in”these territories are very renacimientto with similar superstitions, the people even desire to believe thus and do not wish to believe continue. Instituto Nacional Indigenista, Muchnik Editores, Eimeric indicates the great renacomiento that the commissioners must have taken in these cases, since people might accuse themselves in order to avoid punishment brought on by another’s accusation.

Juan Conquero, a Portuguese man, denounced his concubine, Ana de Carvajal, a black woman, for having bewitched him; he had tried to leave her but found to the contrary that every day he loved her more. During trial, Manuela “La Lucera” denounced Roque de los Santos, with whom she had an “illicit relationship. Eimeric indicates that a trial by interview was called for, in which the inquisitor brought in witnesses to clarify public rumors.

The vicar of Tlanepantla reported as a public error the healings of the Spaniard Petra de Torres, and called two witnesses to testify. Fray Juan de Zapata, a conventional Augustinian, wrote to the Holy Office and asked for its judgment regarding the superstitious cures of “La Cirujana.

In the case of Esteban Lorenzo, the Instructions bartolmoe sent to the priest of Metepec to proceed properly and make more information available to him. Appropriate formalities were recommended in eurppa following cases: In the case of the mulatto Juan “El Cojo,” four witnesses were called; it was decided, however, that since “nobody knew him, nor did he appear in the parish register,” he was already dead. Refer to the examination of witnesses. Eimeric notes that the excessive number of witnesses was liable to extend the trial, although he believes that at times more witnesses than the stipulated number were necessary.

In the case of “La Durana,” two of the witnesses were her children. A doctor appears among the witnesses, called to testify and give his opinion as a specialist. The prosecutor requested the detention behnassar Estefania de los Reyes.