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Journal articles on the topic 'Guild confraternities'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

González, Sergi González. "Paying Homage: The Participation of Guild Confraternities in Archiepiscopal Entries into Tarragona." Confraternitas 31, no. 2 (2022): 36–62. http://dx.doi.org/10.33137/confrat.v31i2.38069.

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The original significance of the public entry of a new archbishop into Tarragona lies in the fact that the city, through its confraternities, honoured one of its social elite with a popular celebration. Urban government was based upon two authorities: the king and the archbishop. In Tarragona, a city of deeply rooted customs and traditions, the entry ritual remained almost unchanged from medieval times to the modern era. Guild confraternities were active participants in urban ritual, with their dances, figures, and fantastic animals, and thus created a nexus of identity among the urban communi

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CROMBIE, LAURA. "Craft guild ideology and urban literature: theFour Crowned Martyrsand theLives of Saints Nazarius and Celsusas told by the masons’ guild of fifteenth-century Ghent." Urban History 45, no. 3 (2017): 404–25. http://dx.doi.org/10.1017/s0963926817000578.

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ABSTRACT:The economic and political dimensions of guilds in medieval Flanders, especially medieval Ghent, have been well studied for generations. It is often noted that guilds were more than work organizations, and that their religious and social activities made them very like confraternities, but exploring the cultural and ideological side of guilds can be hampered by less surviving evidence. The present article attempts to address this lacuna by using poems written by/for the masons’ guild in fifteenth-century Ghent, taking an interdisciplinary perspective to examine ideals of community, hie

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Wegman, Rob C. "Music and musicians at the Guild of Our Lady in Bergen op Zoom, c. 1470–1510." Early Music History 9 (October 1990): 175–249. http://dx.doi.org/10.1017/s0261127900001029.

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Marian guilds and confraternities proliferated in fifteenth-century Brabant. They gave expression to the pride, devoutness and community spirit of the urban middle classes. Their chapels were invested with all the riches their members could afford: altarpieces, stained-glass windows, painted statues, silk and velvet cloth, gold and silverware, and other expensive ornaments. But the jewel in the crown for every confraternity was polyphony. Prestigious Marian confraternities such as those at 's-Hertogenbosch, Bergen op Zoom and Antwerp were among the major musical establishments of the Low Count

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Mazuela-Anguita, Ascensión. "Confraternities as an Interface Between Citizens and Convent Musical Ceremonial in Sixteenth-Century Barcelona." Confraternitas 31, no. 2 (2022): 14–35. http://dx.doi.org/10.33137/confrat.v31i2.38068.

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Confraternities offer an example of the porosity of the early modern urban cloister for musical reasons. Many sixteenth-century Barcelonan guild and devotional confraternities were housed in nunneries and used conventual spaces that were also filled by the sound of nuns singing in the celebration of specified feasts as part of their devotional practices. This article, based on case-studies of the Benedictine convents of Sant Pere de les Puel·les and Sant Antoni i Santa Clara and the Dominican nunneries of Montsió and Els Àngels, analyzes a variety of archival documents in order to assess the c

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Mazuela-Anguita, Ascensión. "Confraternities as an Interface Between Citizens and Convent Musical Ceremonial in Sixteenth-Century Barcelona." Confraternitas 31, no. 2 (2022): 14–35. https://doi.org/10.33137/confrat.v31i2.38068.

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Confraternities offer an example of the porosity of the early modern urban cloister for musical reasons. Many sixteenth-century Barcelonan guild and devotional confraternities were housed in nunneries and used conventual spaces that were also filled by the sound of nuns singing in the celebration of specified feasts as part of their devotional practices. This article, based on case-studies of the Benedictine convents of Sant Pere de les Puel·les and Sant Antoni i Santa Clara and the Dominican nunneries of Montsió and Els Àngels, analyzes a variety of archival documents in

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6

Knighton, Tess. "The Contribution of Confraternities to the Urban Soundscape of Barcelona in the Early Modern Period." Confraternitas 31, no. 2 (2022): 108–35. http://dx.doi.org/10.33137/confrat.v31i2.38072.

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Sound was important to urban devotional and guild confraternities: sounds of various kinds, including organized and semi-improvised musics, served as acoustic signals that heralded their presence and communicated their identity; and different combinations of sounds characterized their devotional activities and ceremonies. Whether based at the cathedral or a collegiate, parish or conventual church, confraternities developed a sonic identity that drew on shared elements—bells, town criers, the hiring of wind-bands and other musicians such as trumpets and drums, as well as players of stringed ins

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7

Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp." Early Music History 7 (October 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.

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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has s

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8

Slocum, Kay Brainerd. "Confrérie, Bruderschaft and guild: the formation of musicians' fraternal organisations in thirteenth- and fourteenth-century Europe." Early Music History 14 (October 1995): 257–74. http://dx.doi.org/10.1017/s0261127900001480.

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Professional musicians first appeared in medieval Europe during the tenth century. These jongleurs, or minstrels, earned a precarious living by travelling alone or in small groups from village to village and castle to castle, singing, playing, dancing, performing magic tricks and exhibiting trained animals. These itinerant performers were often viewed as social outcasts, and were frequently denied legal protection as well as the sacraments of the church. With the revival of the European economy and the growth of towns during the twelfth century the opportunity for more stable living conditions

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9

De Munck, Bert. "Rewinding Civil Society: Conceptual Lessons from the Early Modern Guilds." Social Science History 41, no. 1 (2017): 83–102. http://dx.doi.org/10.1017/ssh.2016.39.

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Traditionally it is assumed that “modern” civil society originated in the associations, clubs, and public sphere of the eighteenth century as a result of the “liberation” of the individual from the “shackles” of absolutism, religious intolerance, and the patriarchal family. However, recent research goes further back in time. Scholars such as Robert Putnam (sociologist), Antony Black (political scientist), and Katherine Lynch (historian) associate the origins of civil society with the heyday of confraternities and guilds in the late Middle Ages. This has serious consequences for our understandi

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10

Horden, Peregrine. "The Confraternities of Byzantium." Studies in Church History 23 (1986): 25–45. http://dx.doi.org/10.1017/s0424208400010524.

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‘The medieval drive to association’. That phrase comes from a monograph by Susan Reynolds. It is to be found in a chapter on guilds and confraternities. And it is representative of the quasi-biological vocabulary to which historians of those institutions seem especially prone. ‘How appropriate is this talk of drives? What, in this context, is the force of ‘medieval’? My ultimate purpose is to address those questions from a Byzantine perspective; to ask in effect whether evidence of confraternities from the eastern Roman empire between approximately 400 and the Ottoman conquest will sustain tal

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11

Van Bruaene, Anne-Laure. "“A wonderfull tryumfe, for the wynnyng of a pryse”: Guilds, Ritual, Theater, and the Urban Network in the Southern Low Countries, ca. 1450–1650*." Renaissance Quarterly 59, no. 2 (2006): 374–405. http://dx.doi.org/10.1353/ren.2008.0252.

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This essay discusses the role of the Chambers of Rhetoric (literary guilds or confraternities) in the construction of urban culture in the Southern Low Countries. The Chambers of Rhetoric not only contributed to the forging of urban identity through their associational practices, but also played an important role in the molding of public space through theatrical representations and the staging of civic ritual. In particular, the Chambers’ participation in large-scale regional and interregional theater and poetry competitions is crucial for our understanding of sixteenth-century urban culture i

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12

Filocamo, Gioia. "Bolognese ‘Orations’ between Song and Silence: The <i>Laude</i> of the Confraternity of Santa Maria della Morte." Confraternitas 26, no. 2 (2016): 3–17. http://dx.doi.org/10.33137/confrat.v26i2.27242.

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The flagellant confraternity of “Santa Maria della Morte” (Saint Mary of Death) in Bologna, established in 1336, was the first institution to systematically take care of the spiritual needs of those sentenced to death. This charitable activity, highly professionalized, followed a set of prescriptive procedures described in the confraternity’s manual, which has come down to us in several manuscript copies. In twelve of these copies, compiled between the late fourteenth and early sixteenth centuries, the manual is accompanied by “orations” or lauds (laude), giving us a body of 211 poems traditio

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LUKASHOVA, SVETLANA, and MAIA ONIANI. "ORTHODOX BROTHERHOODS IN THE KIEV METROPOLIA IN THE SECOND HALF OF THE XVI CENTURY: BETWEEN SECULAR LEGISLATION AND CHURCH LAW." Sociopolitical Sciences 12, no. 6 (2022): 60–64. http://dx.doi.org/10.33693/2223-0092-2022-12-6-60-64.

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The present study is devoted to the analysis of the legal background of the laics associations emergence and activity in the Kiev mitropolia in the second half of the XVI century, including church, parish and “honey” brotherhoods, guilds and collective patrons of orthodox churches. The aim of the work is to assess the nature and degree of secular and ecclesiastical legislation influence on the emergence and methods of legitimization of Orthodox religious associations in the second half of the XVI century. The church brotherhoods of the end of the XVI century were the result of the evolution of

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14

Terpstra, Nicholas. "Richard Mackenney. Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c. 1240 – c.1650." University of Toronto Quarterly 89, no. 3 (2021): 551–53. http://dx.doi.org/10.3138/utq.89.3.hr.15.

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15

van Gelder, Maartje. "Richard Mackenney. Venice as the Polity of Mercy: Guilds, Confraternities and the Social Order, c. 1250–c.1650." American Historical Review 125, no. 5 (2020): 1987–89. http://dx.doi.org/10.1093/ahr/rhz944.

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Meek, Christine. ":Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c. 1250–c. 1650." Sixteenth Century Journal 52, no. 3 (2021): 823–25. http://dx.doi.org/10.1086/scj5203150.

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Aftyka, Leszek. "CHARITY OF THE CATHOLIC CHURCH IN MEDIEVAL POLAND." Mountain School of Ukrainian Carpaty, no. 19 (November 27, 2018): 23–25. http://dx.doi.org/10.15330/msuc.2018.19.23-25.

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Charity in the Christian tradition is a voluntary form of care and help, which consists in material support provided by wealthy people to the weak, poor and helpless. The article discusses the most important form so institutional assistant ce provided by clergy, religious or dears, confraternities and corporations - guilds. In the Middle Ages, the greatest social problems were poverty, begging and vagrancy. The actual guardian of the poor was the bishop, where he was obliged to collect funds "provided by the faithful members during the monthly services, from the Sunday collection and imp

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18

Cusa, Giuseppe. "Richard Mackenney, Venice as the Polity of Mercy. Guilds, Confraternities, and the Social Order, c. 1250–c. 1650. Toronto, ON, University of Toronto Press 2019." Historische Zeitschrift 313, no. 2 (2021): 495–96. http://dx.doi.org/10.1515/hzhz-2021-1329.

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Holmes, David. "CATHOLIC SPIRIT OF ASSOCIATION: CATHOLIC POPULAR CULTURE, CONFRATERNITIES, GUILDS AND a RESTORED COMMUNITY IN THE INDUSTRIAL DIOCESE OF LATE VICTORIAN-EARLY EDWARDIAN WEST RIDING OF YORKSHIRE." Northern History 57, no. 2 (2020): 229–49. http://dx.doi.org/10.1080/0078172x.2020.1811530.

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D'Andrea, David. "Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c. 1250–c. 1650. Richard Mackenney. Toronto: University of Toronto Press, 2019. xviii + 472 pp. $90." Renaissance Quarterly 73, no. 4 (2020): 1394–95. http://dx.doi.org/10.1017/rqx.2020.262.

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Willard, Thomas. "Richard Mackenney, Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c. 1250–c. 1650. Toronto Italian Studies. Toronto, Buffalo, and London: University of Toronto Press, 2019, xiii, 471." Mediaevistik 32, no. 1 (2020): 551–52. http://dx.doi.org/10.3726/med.2019.01.167.

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Shakespeare is well known to have set two of his plays in and around Venice: The Merchant of Venice (1596) and The Tragedy of Othello, the Moor of Venice (1603). The first is often remembered for its famous speech about “the quality of mercy,” delivered by the female lead Portia in the disguise of a legal scholar from the university town of Padua. The speech helps to spare the life of her new husband’s friend and financial backer against the claims of the Jewish moneylender Shylock. The play has raised questions for Shakespearean scholars about the choice of Venice as an open city where mercha

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Caracausi, Andrea. "RichardMackenney, Venice as the polity of mercy: guilds, confraternities, and the social order, c. 1250–c. 1650 (Toronto: University of Toronto Press, 2019. Pp. vii+471. 66 figs. 12 tabs. ISBN 9781442649682 Hbk. $67.50)." Economic History Review 73, no. 3 (2020): 872–73. http://dx.doi.org/10.1111/ehr.13012.

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Ruiz, Jiménez Juan. "Cofradías en el convento de Jesús y María." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394611.

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Ruiz, Jiménez Juan. "Cofradías en el monasterio de San Basilio." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394601.

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Ruiz, Jiménez Juan. "Cofradías en el convento de los Mártires." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394748.

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Ruiz, Jiménez Juan. "Cofradías en la iglesia de Santiago en Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395347.

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Ruiz, Jiménez Juan. "Cofradías en el convento de San Antón." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394678.

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Ruiz, Jiménez Juan. "Cofradías en el convento de Nuestra Señora de la Victoria en Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395423.

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Ruiz, Jiménez Juan. "Cofradías en la iglesia de San José de Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395297.

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Ruiz, Jiménez Juan. "Cofradías en la iglesia de Santa María Magdalena." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394787.

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Ruiz, Jiménez Juan. "Cofradías en el convento de la Santísima Trinidad en Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394361.

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Ruiz, Jiménez Juan. "Cofradías en el convento de Nuestra Señora de la Cabeza." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395025.

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Ruiz, Jiménez Juan. "Confradías en el convento de San Gregorio Bético en Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395367.

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Ruiz, Jiménez Juan. "Cofradías en el convento de Nuestra Señora de Gracia en Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395453.

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González, González Sergi. "La cofradía de la Candela de Tarragona." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395313.

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El Archivo Histórico Municipal de Tarragona conserva parcialmente las actas de la Cofradía de la Candela de Tarragona; una cofradía gremial abierta, que unía a dos gremios, el de los horneros y el de los estibadores del puerto. Siguiendo sus ordenes de pago para las fiestas, que se celebraban los días 1, 2 y 3 de febrero de cada año, se puede discernir el paisaje sonoro que vivía la cofradía y cómo, para dar mucho más esplendor a la celebración, el dinero empleado para la música se fue incrementando con el paso de los años. The Municipal Historical Archive of Tarragona partially preserves the

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Ruiz, Jiménez Juan. "Actividad cultual en la ermita de San José de Sevilla." Paisajes sonoros históricos (c.1200-c.1800), December 23, 2023. https://doi.org/10.5281/zenodo.10427176.

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La capilla de San José estaba vinculada al gremio de los carpinteros de lo blanco de Sevilla y su actividad cultual bajo la tutela de la colegiata del Salvador, en cuya collación se encontraba. The chapel of San José was linked to the carpenters' guild of Seville and its religious activity was under the tutelage of the collegiate church of El Salvador, in whose collation it was located.

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Ruiz, Jiménez Juan. "Dotación de una fiesta a San Eligio por el gremio de plateros de la Ciudad de México." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394347.

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La dotación de una fiesta a San Eligio por el gremio de plateros de la Ciudad de México incluía la celebración de vísperas, procesión, misa, sermón y un responso después de la misa por los miembros fallecidos de la cofradía del mismo nombre. En la procesión y en la misa debían cantarse villancicos compuestos expresamente para la ocasión. The endowment of a feast to Saint Eligius by the Mexico City silversmiths guild included the celebration of vespers, procession, mass, sermon and a response after mass for the deceased members of the confraternity of the same name. In the procession and at mas

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Ruiz, Jiménez Juan. "Cofradías del convento de San Francisco Casa Grande de Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394174.

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Desde la fundación del convento de San Francisco Casa Grande, en 1507, hasta su desamortización en el siglo XIX, dieciocho cofradías tuvieron su sede en este cenobio franciscano granadino. En sus capillas y altares, cada una de ellas desarrolló una notable actividad cultual que por el momento solo conocemos de manera fragmentaria y muy desigual. From the founding of the convent of San Francisco Casa Grande, in 1507, until its confiscation in the 19th century, eighteen confraternities had their headquarters in this Franciscan monastery in Granada. In its chapels and altars, each one of them dev

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Ruiz, Jiménez Juan. "Villancicos a San Francisco patrocinados por el gremio de mercaderes de la seda de Madrid." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394044.

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El gremio de mercaderes de la seda de Madrid organizaba anualmente la fiesta dedicada a su patrón San Francisco en el convento de San Francisco de esta ciudad. Se han conservado cuatro pliegos con los villancicos que se cantaron en estas celebraciones por las capillas de música del convento de la Encarnación y por la Real Capilla entre 1688 y 1696. The Madrid silk merchants guild organized the annual feast dedicated to its patron Saint Francis at the San Francisco convent in this city. Four single sheet prints have been preserved with the villancicos lyrics that were sung in these celebrations

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Ruiz, Jiménez Juan. "Cofradía de músicos de la Capilla Real de Granada." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395053.

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La capilla de música de la Capilla Real de Granada instituye la hermandad de las Ánimas para la protección social de sus integrantes en 1675. Años más tarde, en 1741, intenta fundar la cofradía del Santo Cristo del Perdón, lo cual no consigue por la oposición del cabildo de la Capilla Real, aunque se les permitió continuar oficiando en la capilla de San Ildefonso los actos cultuales de su corporación gremial, de la que se tienen noticias al menos hasta 1803. The music chapel of the Royal Chapel of Granada set up the brotherhood of the Ánimas for the social protection of its members in 1675. Ye

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Romano, Dennis. "Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c.1250–c.1650, by Richard Mackenney." English Historical Review, November 5, 2020. http://dx.doi.org/10.1093/ehr/ceaa206.

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Ruiz, Jiménez Juan. "Ciegos copleros/oracioneros y pliegos de cordel en la Granada del siglo XVI." Paisajes sonoros históricos (c.1200-c.1800), January 15, 2024. https://doi.org/10.5281/zenodo.10515333.

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El fenómeno de los ciegos copleros en la Granada del siglo XVI puede venir ejemplificado por el poeta de cordel Gaspar de la Cintera, el cual, posiblemente, fue miembro de la cofradía de Nuestra Señora, una hermandad de ciegos que tenía su sede en el convento de San Francisco. The phenomenon of the blind street singers in 16th-century Granada can be exemplified by the poet Gaspar de la Cintera, who was possibly a member of the confraternity of Our Lady, a brotherhood of the blind based in the convent of San Francisco.

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Ruiz, Jiménez Juan. "Cofradía mariana en la puerta del Pescado de Granada." Paisajes sonoros históricos (c.1200-c.1800), October 21, 2024. https://doi.org/10.5281/zenodo.13959599.

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Bamji, Alexandra. "RichardMackenney, Venice as the Polity of Mercy: Guilds, Confraternities, and the Social Order, c. 1250–c.1650. Toronto: University of Toronto Press, 2019. 496 pp. $90.00. ISBN 978‐1442649682 (hb)." Renaissance Studies, September 3, 2020. http://dx.doi.org/10.1111/rest.12699.

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Ruiz, Jiménez Juan. "Ceremonias de proclamación del rey Fernando VI en la ciudad de Huesca (1746)." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395088.

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Ruiz, Jiménez Juan. "Cofradía de ciegos copleros en Murcia." Paisajes sonoros históricos (c.1200-c.1800), December 15, 2023. https://doi.org/10.5281/zenodo.10393429.

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La cofradía de los ciegos copleros de Murcia fue establecida en 1588 y continuó su existencia hasta entrado el siglo XIX. Tenía su sede en la iglesia de San Pedro, donde realizaban su reuniones y fijaban los textos de sus trovos y oraciones. The blind street singers confraternity of Murcia was established in 1588 and continued its existence until well into the 19th century. It had its headquarters in the church of San Pedro, where they held their meetings and set the texts of their songs and prayers.

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Ruiz, Jiménez Juan. "Procesiones de Semana Santa en Madrid (1804-1816)." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10395357.

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Una serie de documentos de la sección Consejos del Archivo Histórico Nacional, correspondientes a los años 1808, 1809, 1810, 1815 y 1816, nos permiten estudiar los cambios que experimentó la tradición de las procesiones de Semana Santa en Madrid a principios del siglo XIX, los cuales, al parecer, se iniciaron en 1804. Se ordenó que sólo hubiera una procesión la tarde del Viernes Santo, despojándola de toda la artificiosidad característica del barroco y fijando un itinerario que pasaría por la puerta principal del Palacio Real. A series of documents from the Consejo section of the Archivo Histó

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Escrivà, Llorca Ferran. "Música y reliquias en Lisboa, 1588." Paisajes sonoros históricos (c.1200-c.1800), December 15, 2023. https://doi.org/10.5281/zenodo.10392078.

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En enero de 1588 se celebró en Lisboa la procesión de recibimiento de las reliquias que había donado don Juan de Borja a la iglesia de São Roque, casa profesa de la Compañía de Jesús en Portugal. Más allá de la simbología y los elementos representativos, conviene ver los detalles de los variados elementos musicales que se realizaron durante la procesión y los días siguientes. In January 1588, Lisbon held the procession of receiving the relics donated by Don Juan de Borja to the church of São Roque, professed house of the Society of Jesus in Portugal. Beyond the symbology and representative ele

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Ruiz, Jiménez Juan. "Festividad de la Asunción de María celebrada por el gremio de los escribanos en Granada (1693)." Paisajes sonoros históricos (c.1200-c.1800), December 16, 2023. https://doi.org/10.5281/zenodo.10394178.

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Descripción de los actos litúrgicos y recreativos organizados por la cofradía de los escribanos de Granada para celebrar su principal festividad anual dedicada a la Asunción de la Virgen en 1693. Description of the liturgical and recreational events organized by the confraternity of the public notaries of Granada to celebrate its main annual feast dedicated to the Assumption of the Virgin in 1693.

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Ruiz, Jiménez Juan. "Alegrías que se hicieron en Sevilla por la toma de Granada (1492)." Paisajes sonoros históricos (c.1200-c.1800), May 26, 2025. https://doi.org/10.5281/zenodo.15521354.

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En enero de 1492, se celebraron en Sevilla diferentes actos religiosos para festejar la Toma de Granada por los Reyes Católicos, entre ellos una procesión general con la Virgen de los Reyes desde la catedral hasta el convento de Santiago de la Espada. In January 1492, Seville celebrated the Taken of Granada by the Catholic Monarchs with various religious events, including a general procession with the Virgin of the Kings from the Cathedral to the Monastery of Santiago de la Espada.

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