Journal articles on the topic 'King's Knight'

I argue that King James VII used the foundation of a monarchical order and subsequently a building project to reintroduce Catholic visual culture to post-Reformation Scotland. In 1687 the king issued a royal warrant for the ‘revival’ of the Most Ancient and Most Noble Order of the Thistle. A fictional narrative was established by the Crown to validate the institution of the king's chivalric knighthood as an ancient religious Scottish tradition, and a habit was conceptualised and realised that connected the monarchy with the Roman Catholic faith. This link would ultimately be strengthened through a Catholic building project, which saw the construction of three new churches in Edinburgh and Perth between 1687–1688. Through church design, the king and a knight companion had the opportunity to create a visual reintroduction of Catholicism to be promoted in late-seventeenth century Scotland.

resolved unanimously, THAT the Foreman be desired to convey to the Hon. SIR NASH GROSE, Knight, one of the Justices of his Majesty's Court of king's Bench, the respectful and cordial acknowledgements of the Grand Jury of this County, for the able, judicious, and well-timed CHARGE delivered by him from the Bench on the opening of the Commission of Oyer and Terminer, and General Gaol Delivery, at Hertford, on Monday the 7th of March instant, containing matter of the most important nature, and expressed in terms, which, whether [4] We consider the authority from which they are derived, or the excellence of the sentiments themselves, are most happily calculated to inspire and to confirm, in all ranks of men, a sincere veneration for our Holy Religion, a dutiful submission to the Laws, and a steady attachment to the true principles of our invaluable Constitution; and earnestly to request, in the name of the Grand Jury of this County, that he will consent to the printing and publication of the same.

Criticism of the lord deputy of Ireland, Sir Anthony St Leger, became vocal during 1544, especially among supporters of James Butler, ninth earl of Ormond, who felt that he was being excluded from a more prominent role in government. To head off this grumbling, St Leger returned to England in the spring for an audience with Henry VIII that resulted in his re-appointment in July with the king's blessing. On 18 May he was installed as a knight of the Garter and his stipend increased by £200 the following summer. Once back in Ireland St Leger (a gentleman of the privy chamber) cleverly maintained royal favour through well-thought gifts, like the two goshawks and ‘caste’ of falcons ‘of the best ayre of this Lande’ he sent the king in the summer of 1545. Most importantly, he kept Henry, the English privy council, and principal courtiers informed of his point of view through carefully crafted letters and frequent messengers, dominating communications between the two kingdoms. His tone was always well-judged: ‘this your Realme remayneth[e] in goode stay thank[e]s be to god and your highnes’.

A la guerra me llevami necesidad;si tuviera dinerosno fuera en verdad.My poverty takes me off to war;if I had money, believe me, I wouldn�t go.War is everywhere and nowhere in don quijote. It consumes don quijote's thoughts but seldom appears in the guise he expects. War animates the protagonist's most elaborate, potent fantasy of self-aggrandizement and social climbing, in which he lends his strong arm to a king to help him fight his wars and is rewarded with the king's daughter (Cervantes, Don Quijote 211–15). Yet as Don Quijote sets about trying to make his name through daring feats, actual war seems both elusive and overwhelming. Instead, Cervantes gives us a series of fantasies that ironize the conventional representation of heroism in a romance key, registering the anachronism of the single knight in a world marked by the collective allegiances of epic. At the same time, through a series of burlesque battles, the text reflects on the incommensurability of humanist pieties about war and its actual experience. Finally, in its engagement with problems of religious and ethnic difference, Don Quijote registers the contrast between war as it might be and the conflicts Spain actually experienced both within and beyond its borders.

Ratu Adil means a just leader who leads the just and at the same time spreading the justice. According to Ronggowarsita there will be seven Ratu Adil. It turns out that the first Ratu Adil until the sixth has the criteria that match the first RI president to sixth. The seventh fair is the Satria Pinandhita Sinisihan Wahyu. He is a knight, that is someone who is familiar with the state administration. He is also a religious scholar who walks on the revelations of God. Ratu Adil is only limited to be understood as a prophecy for the coming of a character to bring goodness. This is the problem, should be seen as a concept of national leadership that needs to be realized for the progress of Indonesia. The type of research used in this study is library research (Library Research), where in this study the authors held observations in the library, or where the authors obtain data and information about the object of research either through books or other visual tools. With the people who animate Ratu Adil it will easily lead to a leader who has a spirit of Ratu Adil. While the criteria of Satria Pinandhita Sinisihan Wahyu namely; 1). Satria include: Anggana, anggung, gumulung, Democracy Need Vision or Idealism; 2). Pinandhita Sinisihan Revelation: Eling versus Waspada, Ratu Adil Anggana Raras, Brahmana King's Word

This article exonerates Charles I and Attorney General Sir Robert Heath from charges that they tampered with the records of the court of King's Bench in the Five Knights' Case. It refutes allegations made by John Selden in the parliament of 1628 and repeated by modern historians. Selden's attack on Heath and the king's government was based on a fundamental misunderstanding of the nature of King's Bench enrolments and a radical view of the crown's intentions in imprisoning loan resisters. The view that Charles was attempting to establish the prerogative right to imprison opponents without remedy at common law has no basis in either the arguments presented during the Five Knights' Case or the king's behaviour both before and during the parliament. By accepting the most radical critique of Caroline government at face value, historians have concluded that Charles was attempting to establish a ‘legal tyranny’. This article rejects these views.

Abstract This article examines how the employment of household knights strengthened the communication network between Dublin and Westminster, and suggests that the deployment of household knights who were intimates of the king in Ireland shows that Edward I was more interested in his lordship than is usually acknowledged. Detailed analysis also reveals that the knights retained of ‘the king's household’ in Ireland in the mid twelve-seventies were not justiciar's knights, as is usually assumed, but members of an Irish-based royal household. This discovery challenges assumptions about the personal nature of the bond between a king and the knights of his household.

The electronic resource of the National Portrait Gallery has 199 images of James VI & I. We turn to the king’s lifetime portraits. Numerous James’s I images that contain the attributes of the knight’s ethos (lattice, horse, sword, honors of the Order of the Garter) make it possible to form the idea of the knight’s ideal transformation, to trace the influence of ethos on the royal etiquette and the diplomatic ceremony during the reign of James VI (1566-1620) & I (1603-1625). In addition to the popularization and maintenance of knight ideals, the Order of the Garter played an important role in shaping the notions of the "English nation". Reconstruction of the image on the basis of imaginative sources makes it possible to find out how the contemporaries perceived to the king. The morality and behavior of the king as the "father" of all the British (paterfamilias) was an exemplum, authority and set the frame for the whole society, because the royal court and the family were perceived as a model. Also the gender was important in the representing of the knight’s image. A conclusion is made about the sacredness of the symbolism of the Order as a means of dialogue between a person of a monarch and his subjects (people).

Shortly after Henry II had succeeded to the English throne, Richard of Anstey commenced litigation against his cousin, Mabel de Francheville. His uncle, William de Sackville, had held a sizeable mesne barony, consisting of at least seven Essex manors and the overlordship of ten knights' fees in Essex and three neighbouring counties. Richard's aim was to secure this property for himself. Mabel claimed that (as William's daughter and heiress) she was rightfully in possession. Richard asserted that she was illegitimate, the issue of a marriage that had been annulled by the Church; and that as Williams's nephew, the eldest son of William's sister, the lands should pass to him, as William's heir. The litigation began in 1158 in the king's court; but once the question of Mabel's status had been raised it was transferred to the Church courts. Her legitimacy was discussed in turn in the court of the archbishop of Canterbury, before papal judges delegate, and finally before the papal court of audience in Rome. The eventual decision was that Mabel was illegitimate. The case then returned to the king's court, and, some five years after the proceedings had begun, the king's court awarded William de Sackville's lands to Richard of Anstey.

The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:

The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:

What decides the outcome of a Homeric battle? This may sound like one of those arcane problems only a devoted Homer-specialist would care to raise, but in fact the question strikes at the root of major issues in archaic Greek history.The orthodox answer is that Homeric battles were decided by single combats between champions, with the rest of the warriors only marginally influencing the fighting. It is added that these champions were aristocrats, ‘knights’. On this interpretation many have argued that the political dominance of archaic Greek aristocrats was largely based on their military dominance, and that their power was seriously impaired when, in the seventh century B.C., military prominence shifted to the mass, the ‘commoners’; this change in the balance of power contributed crucially to the rise of the polis and the emergence of tyrannies. In outline the theory derives from Aristotle(Pol. 1297 b) and is firmly entrenched in modern works.

The political history of the small territory of Dobrzyń Land became much more complex at the beginning of Władysław Jagiełło’s rule (1386–1434). Władysław of Opole pledged part of Dobrzyń Land (the castle of Złotoria, 1391) to the Teutonic Knights. Then in 1392, after a short war against the king of Poland, Władysław of Opole pawned the entirety of Dobrzyń Land to the Teutonic knights. Neither King Władysław Jagiełło nor the Polish political elite recognized the legality of the pledge. However, the rule of the Teutonic Knights in Dobrzyń Land led to the polarization of political attitudes among the local noblemen. A faction of local noble elites, the so-called Teutonic party, accepted the rule of the Order and collaborated eagerly with the temporary rulers of the land. Another faction, the so-called the royal party, did not agree to the rule of the Order and chose to emigrate to territories ruled directly by Władysław Jagiełło. Their domains in Dobrzyń Land were confiscated by the Order. The Polish king in response gave them temporary possessions within the territory of the kingdom. The situation reversed in 1405 when Dobrzyń Land was redeemed by Władysław Jagiełło. As a consequence, the refugees returned and redeemed land confiscated by the Order. Repression in turn by the Polish ruler induced some of the Teutonic party to seek the protection of the Order in Prussia. A few years later, as a result of the Polish-Lithuanian–Teutonic war (1409–1411), Dobrzyń Land was again occupied by the Teutonic Knights. Once more, some of the nobles fled from their homeland to territories unoccupied by the Teutonic Knights, while some of the Teutonic party returned to Dobrzyń Land. In the end, as a result of the Teutonic Knights’s defeat at the Battle of Grunwald (1410) and decisions of the First Peace of Toruń (1411), Dobrzyń Land came again under the long-term rule of Polish kings. That meant the return of refugees from the royal party and again forced the Teutonic Knights’ supporters to go into exile. In the end, some of the latter reconciled with the Polish king and came back to their homeland. Some, however, remained in the Teutonic State, where they were given domains.

The model of the coevolution of the social, mental and functional orders is used for a sketchy explanation of the relative stability of the Western European Middle Ages (until the beginning of the 16th century). It is shown that the stability of the medieval order is based on finding the relevant supporting structures for the main objects of concern for rulers and elites: mobilizing military force, maintaining a decent level of their well-being and subordination of the lower exploited strata. Multiple conflicts between the emperor, kings, princes, knights, townspeople (bourgeois) and the peasantry did not undermine, but strengthened the established order, as far as rivals tried to occupy the best places in the same social structure.

In his Siete Partidas Alfonso the Learned discusses in detail various military matters, such as military obligations, waging war on land, defence of castles, battles and sieges, war at sea, qualifications of the leaders, maintenance of military discipline, arms, supplies etc. This pragmatic approach mirrors the situation in the Iberian Peninsula, with its society immersed in a permanent conflict during the Reconquista. The present article primarily focuses on the regulations concerning people’s obligation to protect the king and his castles, obligation to defend the country, to join the army whenever the king needs assistance, as well as the laws concerning knights, and naval warfare. It has also been pointed out that the Castilian king’s imperial aspirations had probably influenced his legal work.

In the spring of 1314, the three daughters-in-law of King Philip the Fair of France were seized as adulteresses, and two young knights, their alleged lovers, were brutally put to death at Pontoise, their property confiscated.1 The knights in question were brothers, Philippe and Gautier d’Aulnay, whose actions brought singular dishonor to their line and to their father Gautier, a faithful vassal and supporter of Count Charles of Valois, Philip the Fair’s brother and close confidant.2 Two of the king’s disgraced daughters-in-law were sent to the Norman fortress of Château-Gaillard. The oldest, Marguerite of ducal Burgundy (ca. 1289‐1315), the daughter of the late Duke Robert of Burgundy (1248‐1306) and of Saint Louis’s daughter Agnes of France († 1327), was married to Louis (1289‐1316, r. 1314‐1316), king of Navarre and heir to the throne of France. Taken with her was Blanche of Artois and comital Burgundy (1296/1297‐1325/1326), wife of the king’s third son Charles of La Marche (1294‐1328, r. 1322‐1328), and daughter of the late Count Othon of Burgundy († 1303) and of Mahaut († 1329), countess of Artois and Burgundy. Jeanne (1287/1288‐1330), Blanche’s elder sister and wife of Philip of Poitiers (1290/1291‐1322, r. 1316‐1322), enjoyed prestige and standing the other two lacked because of the great landed inheritance, the county of Burgundy, which she had brought to her marriage. Perhaps because of this, perhaps because her guilt seemed less clear than that of the others, she was treated differently and imprisoned near Paris, at Dourdan. After Philip the Fair died on 29 November 1314, Jeanne was released, around Christmastime, declared innocent after proceedings in the Parlement of Paris. News of the shocking and unprecedented scandal spread throughout the realm of France and beyond its borders. Marguerite and Blanche were generally considered guilty, even though there was wonderment at how the affair could have taken place.3

Worcestershire in the early seventeenth century was not a county, by comparison with some others, with a large percentage of Roman Catholics. Many of the leading families in the county, however, were Catholic, for example the Talbots of Grafton (from 1618 Earls of Shrewsbury), the Sheldons of Beoley, the Habingtons of Hindlip, the Middlemores of King’s Norton (and Edgbaston in Warwickshire) and the Wintours of Huddington. All these families had suffered for the Catholic faith by way of recusancy fines and, in some cases, by imprisonment, loss of property and even by loss of life. In this last connection one might instance the deaths of the Carthusian monk Humphrey Middlemore in 1535, of Edward Habington in 1586, and of Robert and Thomas Wintour, the Gunpowder Plot conspirators. The Catholics of Worcestershire were powerful enough and organised enough to act as a group in connection with the 1601 and 1604 elections for the Knights of the Shire, though in neither case were they successful.

Saint Ladislaus’ Day Orations at the University of Vienna in the 17th Century. The University of Vienna played a highly important role in the promotion of Saint Ladislaus’ cult in the 16th century. The festive oration was presented on the occasion of the annual solemnities held in honour of St. Ladislaus by a specially chosen student. Due to the king’s presence and under the influence of Jesuit supervision actual political topics and analogies between Habsburg sovereigns and St. Ladislaus were highly appreciated in the text of orations. There are two sources of collected editions of St. Ladislaus day’s orations available for study. The first one is owed to Franciscus Xaverius Cetto who collected and published in 1693 orations presented after 1655. The second volume was produced by Miklós Jankovich at the end of the 18th century. The latter is the only source of Miklós Zrínyi’s first prose work (1634). He depicts St. Ladislaus as hero of knight king, predecissor of Ferdinand III. with the inclusion of first clues to Zrínyi’s future political programme. His thoughts are also reflected in the orations by counts Esterházy in which comparison to Habsburg monarchs gains even more emphasis. Similar parallelism appears on the portrait St. Ladislaus of the Nádasdy- Mausoleum which was inspired by the Augsburg and Brunn edition of the Thuróczy’s Chronicle (1488).

The criminals of medieval England are coming under increasing scrutiny. Predictably, the earliest attempts to illustrate criminality in this period have been anecdotal in approach. Predictably, too, the case studies are concentrated at higher levels in society, where criminals or their victims were sufficiently prominent to merit the attention of chroniclers or to leave heavy traces in the more accessible records of central government. Such studies have been useful in reinforcing the impression that organized crime enjoyed distinguished support and participation. For some time Sir John Molyns was able to shelter his persistent offences behind his political connection. Merchants robbed in Cannock Chase in 1341 found prosecution difficult; their assailants were knights from powerful midland families, conducting the robbery from Lapley priory. The Folville gang, led by members of minor landowning families, included various beneficed clergy and the constable of Rockingham castle. The Coterels recruited the sheriff of Nottingham and enjoyed the support of Lichfield chapter. The crimes were also at an exalted level: murdering a baron of the Exchequer, kidnapping a king's bench justice, extortion by threats from a mayor of Nottingham, or from one of the Luttrells. Even William Wawe, an Anglo-Irish thug of indifferent social standing, owes his immortality to the breadth of his operations and his preference for churchmen as victims.

According to our reconstruction of the sociopolitics of tenth-century Chichen Itza, the polity was ruled by a paramount king who identified himself with the sun. A high priest, the second-ranking figure, stood by the king's side. A political and military elite, with an S-shaped serpent as its emblem, shared power with these top figures. Finally, the whole community of warriors was treated as a collective corps with important religious and political responsibilities. The iconography of the Temple of the Wall Panels depicts the initiation of jaguar knights by a warrior figure designated as Serpent Jaguar. The same individual, also represented and designated on the slab covering the cache buried in the upper temple, was assisted or controlled by personages who ranked above him. The panels illustrate the destiny of the jaguar-warriors after their glorious death, first as they accompany the rising sun and, later, as they transform themselves into birds. This interpretation appears very close to the destiny of the dead Aztec warriors as recounted by Sahagún and other chroniclers. The butterfly/bird theme, associated with warriors, indicates that similar beliefs were current at Teotihuacan. The Temple of the Wall Panels, too small to be a telpochcalli was probably a house used by warriors, as indicated by its images and its distinctive architecture, which are shared at the same site by the Temple of the Warriors.

The genus Zorion Pascoe (Cerambycidae: Cerambycinae), commonly known as flower longhorn beetle, is endemic to New Zealand where it is widely distributed on the main and some offshore islands. A taxonomic revision of Zorion adults is given, including a description and illustrations of the genus. The previously known species Z. batesi Sharp, Z. guttigerum (Westwood), Z. minutum (Fabricius), and Z. opacum Sharp are redescribed; Z. castum Broun is synonymised with Z.guttigerum. Lectotypes are designated here for Z. guttigerum and Z. opacum. Six new species are described, Z. angustifasciatum sp. nov. from Three Kings Islands, Z. australe sp. nov. from South Island, Z. dugdalei sp. nov. from Poor Knights Island, Z. kaikouraiensis sp. nov. from the Kaikoura region, Z. nonmaculatum sp. nov. from D’Urville Islands, and Z. taranakiensis sp. nov. from the Taranaki region. The species Z. exiguum Gmelin has been excluded from the study because neither the original description nor the holotype could be located. A key to all ten species is included and diagnostic elytral spot patterns are illustrated. Biological information presented is based on publications, collecting records and our observations. A distribution map for all species is included and species distribution is discussed in relation to New Zealand’s biogeographical history.

On Christmas Eve 1402, Hungarian noblemen gathered in the Cathedral of Nagyvárad, where St. Ladislas’ tomb was located, and swore an oath on the holy king’s relics. They proclaimed thus their allegiance to King Ladislas of Naples and conspired against the ruling King Sigis mund of Luxemburg. By swearing an oath on St. Ladislas’ relics, the conspirators united their minds and forces around the ideal figure of the holy king and knight who became the symbol of a political cause and the embodiment of the kingdom which King Sigismund was no longer suited to represent. The symbolic gesture of oath-swearing on St. Ladislas’ relics took place in the midst of a three-year political crisis (1401–1403) that seized the Kingdom of Hungary as a consequence of the barons’ dissatisfaction with King Sigismund’s measures, which jeopardized their wealth and political influence. By relying on both written accounts and visual sources, the present paper examines the utilizing by Hungarian noblemen during this political crisis of important political and spiritual symbols associated with the Kingdom of Hungary. These included: the cults, relics, and visual representations of St. Ladislas, the Hungarian Holy Crown, or the kingdom’s heraldry. The propagandistic usage of these spiritual and political symbols was reinforced by their insertion into elaborated rituals and symbolic actions, such as coronations or oath-swearing on relics. By activating the link between secular and religious spheres through these rituals and symbolic actions, their performers hoped to attract the divine approval. By discussing such instances, the present paper seeks to illustrate how the ideal figure of St. Ladislas became the catalyzing force behind a political cause.

Bernard Crossland was one of the UK's most eminent engineers and an inspirational figure in his profession. He was a leading expert in materials and structural integrity, applied particularly to thick-walled pressure vessels and explosive welding. After an initial period with Rolls-Royce, his early academic career was at the University of Bristol where he developed his research into strength of thick cylinders under high pressure. He was appointed Professor of Mechanical Engineering and head of that department at Queen's University Belfast in 1959 at the age of 35, and he proceeded to transform both teaching and research in that department over the next 23 years. He continued his research into behaviour of thick-walled pressure vessels and also started research into explosive welding and forming in Belfast. After his retirement from QUB he was appointed as an expert adviser or expert witness in a number of high-profile disaster inquiries, including the King's Cross Underground fire in 1987, the Bilsthorpe Colliery roof collapse in 1993 and the Ramsgate Ferry walkway collapse in 1994. He took a major part in professional affairs in engineering and was president of the Institution of Mechanical Engineers in 1986/87. He was knighted in 1990 for Services to Education and Industry in Northern Ireland and was presented with the Sustained Achievement Award of the Royal Academy of Engineering in 2010.

Alexander the Great was one of the central figures of ancient history as it was understood throughout the Middle Ages and into modern times. This article focuses on a significant change in the way in which he was represented after the arrival of humanist learning in England. While the medieval tradition, based on theAlexander Romance, generally made Alexander an unblemished knightly hero and a minister of God, in the fifteenth century a new way of thinking about him emerged that was influenced by the negative philosophical tradition represented by Seneca and Quintus Curtius. A central feature of such treatments was his cruelty: in earlier authors this was exemplified by the killings of the philosopher Callisthenes and of his childhood friend Cleitus. But in the Renaissance the judgement attached itself instead to the execution of Philotas, reflecting both a new critical approach to history and a new understanding of the legitimacy of kingly power.

The region of North Africa, because of its geographical position in the Mediterranean basin, was a perpetual field of cultural osmosis and religious syncretism. Since Tunisia is located in the centre ofthe Mediterranean Sea and the North African coast, people of different nationalities, races and religions used to live there. The 16th century, marked by the conflicts of the Spanish kings with the Ottoman Empire for supremacy in the Mediterranean Sea. In the early 16th century, the North Africa coast was the base for the pirates acting in the Mediterranean such as the Barbarossa brothers, who, after the conquest of Algiers, took the place of the trustee in the name of the High Port. In the second half of the 16th century, Spain took under control several coastal cities, but only for only a short period, since they were conquered by the Ottoman Empire. The first Ottoman conquest ofTunis took place in 1534 under the command of Barbarossa Hayreddin Pasha, the younger brother of Oruq Reis, who was the Kapudan Pasha of the Ottoman Fleet during the reign of Suleiman the Magnificent. However, only in 1574, Kapudan Pasha UluqAli Reis managed to integrate Tunisia into the Ottoman Empire (Spencer 1995: 73; Braudel 1976: 1066-1068). The Ottoman reign established permanently in the area, creating the eyalets of Algiers, Tunis and Tripoli (Hess 2010: 253). The expansion of the Ottomans in North Africa, from Libya to Algeria, and the suppression of the Admiral Sinan Pasha of the Knights of Malta

Las encomiendas de las órdenes militares castellanas constituían, junto con los bienes propios de la dignidad maestral, un extenso y rico conjunto patrimonial que estas milicias fueron adquiriendo de los reyes de Castilla y León en gratitud a los servicios prestados en la Reconquista. Con la incorporación perpetua de los Maestrazgos de las órdenes en la Corona de Castilla en 1523 se puso en manos de esta institución el derecho a dispensar las mercedes de las encomiendas, así como los títulos conferidos a estas milicias: los estatutos de caballero y comendador. Por ello, tras la incorporación, las encomiendas, dignidad del comendador, y los hábitos militares, como ya señaló la historiografía portuguesa para sus milicias (N. Monteiro y F. Olival) se integraron entre los mecanismos de remuneración de servicios de la Monarquía Católica. Desde esta perspectiva, este trabajo pretende, siguiendo las líneas marcadas por la historiografía lusa, el estudio de la concesión de encomiendas y hábitos de las tres órdenes militares de Castilla a miembros de los Consejos de Órdenes y Castilla en el reinado de Felipe III, intentando insertar estas mercedes dentro de la “economía de la merced” estableciendo, además, redes de parentelas y clientelas entorno a estas mercedes.The commanderies of the Castilian military orders constituted an extensive and rich heritage set that these militias acquired from the kings of Castile and Leon in gratitude to the services rendered in the Reconquest. With the perpetual incorporation of the orders in the Crown of Castile, the right to dispense the commanderies was placed in the catholic monarchy, as well as the titles conferred to these militias: the statutes of knight and commander. For that reason, after the incorporation, the commanderies -dignity of the commander, and the military habits, as already indicated by the Portuguese historiography for their institutions (N. Monteiro and F. Olival)- were integrated between the mechanisms of remuneration of services to the Catholic Monarchy . From this perspective, this paper intends the study of the granting of encomiendas and habits of the three military orders of Castile to members of the Councils of Orders and Castile in the reign of Felipe III, trying to insert these mercedes within the "economía de la merced" establishment, in addition to the networks of relatives and clienteles around these mercedes.

Sir Richard Stone, knighted in 1978 and Nobel Laureate in Economics in 1984, is one of the pioneering architects of national income and social accounts, and is one of the few economists of his generation to have faced the challenge of economics as a science by combining theory and measurement within a cohesive framework. He was awarded the Nobel Prize in Economics for his “fundamental contributions to the development of national accounts,” but he has made equally significant contributions to the empirical analysis of consumer behavior. His work on the “Growth Project” has also been instrumental in the development of appropriate econometric methodology for the construction and the analysis of large disaggregated macroeconometric models.Throughout his long and productive career, stretching over more than half a century, Stone has been an inspiration to applied econometricians all over the world. His influence goes well beyond his written work. He has made a lasting impact on the large number of (now prominent) economists and statisticians who visited the Department of Applied Economics when he was its Director. He is a scientist, a scholar, and above all, a gentleman. He gives generously of himself and is always willing to help the cause of applied econometrics. He has been a Fellow of King's College, Cambridge since 1945 and has served as the President of the Econometric Society (in 1955) and the President of the Royal Economic Society (during 1978–1980). In the interview that follows, Richard Stone gives us a delightful account of his time as a student at Westminster School, his early introduction to economics at Cambridge University, and he shares with us his memories and thoughts on a long and productive career. The interview was conducted in Stones' magnificent private library in Cambridge, and I hope that readers enjoy reading the interview as much as I enjoyed recording it.Further details of Richard Stone's biography and research activities can be found in:Deaton, A. Stone, John Richard Nicholas. In J. Eatwell, M. Milgate and P. Newman (eds.), The New Palgrave: A Dictionary of Economics, Vol. 4, pp. 509–512. London: Macmillan, 1987.Stone, J.R.N. An autobiographical sketch. In Les Prix Nobel 1984. Stockholm: Almquist and Wicksell International, 1985.

The knights of the shires and all the commonalty of the land: request that the king appoint justices to take fines from all those former adherents to the king's rebels and enemies who wish to come forward voluntarily and make fine for their trespass according to their wealth and the quantity of their lands. By this means the king will have profit and the commonalty of his land will be put at ease.

This essay examines the activity through which the appropriations of William Barksted’s Hiren, the Fair Greek entered the dialogue of The Insatiate Countess. The essay argues that Hiren is a more substantial source for The Insatiate Countess than has been supposed, that The Dumb Knight and The Turk also draw from Hiren, and that Barksted’s narrative verse displays a tendency to use phrases previously deployed by John Marston. The essay considers the implications of these claims and suggests that one explanation for the striking verse register of The Insatiate Countess is that it features Marstonian diction shorn of Marstonian self-consciousness.

Beskrivelse af de sociale klassers sportsdyrkelse og bevægelseskulturer i middelalderen i de nordiske lande.Games and Sports in the Middle Ages in the NorthFrom Saxo’s Gesta Danorum (ce. 1200), the Icelandic Sagas and the Norwegian King’s Mirror (ce. 1250), we obtain the clear impression that games and sports in the early Middle Ages served two main functions: 1) to display physical strength and 2) to train in the proper use of weapons. These abilities were needed at all levels of Viking and early medieval society. Even kings had to distinguish themselves in sports. Later in the Middle Ages sports and games were socially differentiated. The peasantry continued with trials of strength, – wrestling, boxing, tug-of-war, running and jumping games, ball games, throwing the javelin, shooting with longbow or crossbow, stone lifting etc. The nobility however developed new games. The chivalric virtues, values and norms were transmuted into tournaments. A full scale tournament comprised three sections: 1) riding at the ring, 2) fights between riding knights armed with lances and, 3) standing fights with swords. The nobles also played skittles and other games. The burghers in the towns invented their own games during the Later Middle Ages. Their guilds organised festive sports at Shrovetide, pulling the head off a goose, sword dancing, riding summer and winter, – and at Pentecost, shooting popinjays (a wooden figure on the end of a pole). During the Middle Ages sports and games lost most of their original function of displaying power. Instead they aspired to a place among the rituals of representative courtly display. The games were often integrated into annual festivities, and contributed to giving a distinct cultural identity to each of the social groups who performed them.

AbstractUlrich’s von Zatzikhoven ›Lanzelet‹ seems to be the only medieval version of the Lancelot myth without the adulterous love between the hero and the king’s wife or any other rivalry between King Arthur and the best knight of the Round Table. There are two possible explanations for that issue: Either the version of Ulrich’s romance is prior to the version represented by Chrétien’s de Troyes ›Chevalier de la Charrette‹ and the ›Prose Lancelot‹, or Ulrich’s romance avoids the adultery story on purpose. The present article argues for the second explanation, analysing the ›Lanzelet‹ as an intertextual play with the Lancelot myth, a play which does not simply cut the conflict out, but keeps alluding to it and re-narrates it on different levels (as a kind of ›Schattengeschichte‹). In doing so, the romance reveals the essentials of each Lancelot story as well as the narrative conditions under which the adultery story appears evitable or inevitable.

From the medieval past we can single out several kings-poets, kings-scientists and scholars, education reformers, of whom Vakhtang VI deserves great respect.Versatile and varied turned out to be his genius and spectacle as well. King Vakhtang's intellect was accessible to completely different fields of science, such as history, jurisprudence, philosophy, astronomy-astrology, chemistry, medicine, grammar, textology, pedagogy. Not to mention the writing, where he said a decent word. Despite the difficult political situation, King Vakhtang VI still managed to create a prosperous cultural and educational environment in the country. With his initiative and support, the first printing house was established in Georgia in 1709. With the revival of the printed word, writing opened up vital space, giving more thought to thinking.By printing "The Knight in the Panther's Skin" the foundation was laid for the scientific study of the text of the poem - the work of restoration, the foundation was given to the most important field - Rustvelology.The literature of the Renaissance period is characterized by a number of novelties associated to the name of the King Vakhtang VI. The King, endowed with creative talent, contributed in every way to the development of new fields of science, the introduction of new themes and genres in literature. Understanding the national problem, trying to establish it and turning it into a spiritual need is the niche of Vakhtang's creativity.The only spiritual refuge of the king tired of life was the Christian faith. "The elaboration of religious themes, the cry to God, in addition to bringing spiritual peace to the deeply believing poet, at the same time he promoted the ideas of Christianity among the people and strengthened the religious faith.King Vakhtang VI not only enriched the Georgian literature with his original works, but also greatly contributed to his translation activities. His role in the development of lexicography was also great.The genius of Vakhtang VI can be discussed endlessly. It means a lot even to the fact that the history has survived in the name of the "lawgiver" king.

Pierce, Tamora. Mastiff: Beka Cooper Book 3. New York: Random House, 2011. Print. The final book in the Beka Cooper trilogy begins three years after the close of the previous book, Bloodhound, at the funeral of Beka’s fiancé. Instead of grief, Beka is relieved to be free of this unhappy relationship; enthusiastically, she begins a new hunt for the King’s abducted son, along with her supernatural cat, Pounce; her scenthound, Achoo; and her partner, Tunstall. Soon joined by the deceptively capable mage, Farmer, and the lady knight, Sabine, the group follows the heir’s trail through noble houses, discovering corruption in all levels of the government. Pierce is known for her strong female protagonists, and Beka is no different. Fiercely loyal and honest, Beka is an upstanding member of the Tortall police force who believes in protecting the poor. When she discovers that the prince is being held by slave traders, she becomes even more determined to rescue him. Her relationships with her friends are tested by a shocking betrayal that causes innocents to die. The story is fast-paced and includes a growing relationship between Beka and Farmer that provides a satisfying conclusion to the trilogy. Although it could be read as a standalone novel, some elements of the narrative are explained in the previous books. Recommended: 3 out of 4 starsReviewer: Kristine MoruziKristine Moruzi is a Grant Notley Postdoctoral Fellow in the Department of English and Film Studies at the University of Alberta, where she is examining representations of girlhood in Canadian children's literature between 1840 and 1940.

Thake, Richard. Illus. Vince Chul. Sir Seth Thistlewaite and the Kingdom of the Caves. Owlkids, 2011. Print. Sir Seth Thistlewaite and the Kingdom of the Caves is the second book in a series detailing the adventures of the eponymous protagonist, his dog Shasta and his friend Sir Ollie Everghettz. Together, the two friends are the Mighty Knights of Right and Honour, knights errant who look for wrongs to right in fantastical lands inhabited by strange creatures ruled by kings and queens. Like the Narnia adventures, these domains lie just beyond our everyday world, but unlike those books, these stories are meant to be comic and fun. More than forty illustrations are incorporated into the text. Together, the text and illustrations suggest the pace and style of an animated cartoon. The story in this book takes place in the Queendom of Claire, a secret land underneath Puddlewater Pond, a feature of the world of Thatchwych from the first book that Sir Seth enters when he dons his homemade armor fashioned from hockey gear. The water is being drained from Puddlewater pond and the King commissions Sir Seth and Sir Ollie to find out why and stop the leak. In fact, the water is being siphoned out of the pond into the Queendom of Claire below because of a water shortage caused by a malicious elf Ooz (who looks like an ogre). Ooz has blocked Claire’s primary river because his pet dinosaur Grak has eaten most of the trees in the queendom, leaving deserts in his wake, and Ooz wants the queen to let Grak graze in the royal gardens. Sir Seth and Sir Ollie are commissioned (anew) by the Queen of Claire to unblock the river, and so they set out across the desert, called the Sadlands, in search of Ooz, hooking up with feisty princess Sundra Neeth and the dubiously helpful family of Fibbs along the way. When Ooz captures the search party, he hatches a new plan to hold the princess for ransom until the queen gives him possession of the entire land of Claire. Ooz leaves our heroes in his cave with Grak and sets off to meet the queen, but the prisoners escape and rush back to the castle to try to prevent him from executing his plan. Thake aims for an outsized, slightly absurdist style to convey a sense of adventure and fun: alliterations, rhymes, and puns are sprinkled throughout; two or three adjectives are usually thought better than one; and characteristics tend to be exaggerated, meaning that big is gigant-o-normous, and small is tinier than the teensiest speck of dust on the underside of a mitochondria. Similarly, events in the plot don’t transpire, rather, they tend to happen all of a sudden and cause widespread dumbstruck-edness. This hyperbolic style is tough to maintain and it is successful in some places more than others; at a certain point, constant surprise ceases to be surprising and characters are weakened when they share the same reactions. Chui’s clean illustrations hit all the right notes and add a lot to the book. While the book is mainly plot driven, it does convey other messages worth mentioning. The knights enter each unknown situation without bias, demonstrate tolerance when encountering strange creatures, and encourage others to explore untapped potential. Also, the plot is a kind of lesson in environmental activism. When Princess Sundra Neeth discovers that the Sadlands are not barren after all, but populated by many desert creatures, she promises that, as queen, she will “make sure these Sadlands become glad again.” Age K-6. Recommended with reservations: 2 stars out of 4Reviewer: John HuckJohn Huck is a metadata and cataloguing librarian at the University of Alberta. He holds an undergraduate degree in English literature and maintains a special interest in the spoken word. He is also a classical musician and has sung semi-professionally for many years.

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ABSTRACTDramatari Amba Bisma is one of the works of Iyus Ruslianan and Eti Mulyati from the results of researchon the art that was performed at the Sunan Ambu Building, on October 28, 2019. The Dramatari wassourced from the Mahabharata and Bharatayuda plays, from the Mahabharata play that sparked the meetingof Amba and Bisma while still on October 28, 2019. girls and young men who differed in their desiresand purpose in life, while from Bharatayuda’s story told about the death of Bhishma in the Bharatayudawar. This article aims to reveal the figure of Bhishma in Amba Bhishma’s drama, Bhishma is one of thecharacters in puppets who are magic and do not want to be crowned as kings for the Hastinapur family,he chose the way of life as a receipt rather than as a king. Because of his life choices, he was determined notto get married. Not only does Bhishma have a very problematic way of life, but many positive qualitiesdeserve to be emulated. The method used is qualitative with a descriptive analysis approach, namelythrough literature study, interviews, and participatory observation. The results obtained from the analysisof Amba Bisma’s dramatari work can be seen by two positive characters in Bisma, namely; 1) sacrifices.2) More loyal to the knight’s oath than to the family that is most dear. During the Baratayuda Bisma waras warlord on the Kurawa side, he was killed by Srikandi’s arrow.Keywords: Bhishma, Dramatari,Mahabharata,BharatayudaABSTRAKDramatari Amba Bisma merupakan salah satu karya Iyus Ruslianan dan Eti Mulyati dari hasilpenelitian karya seni yang di pertunjukan di Gedung Sunan Ambu, pada tanggal 28 Oktober2019. Dramatari tersebut bersumber dari lakon Mahabharata dan Bharatayuda, dari lakonMahabharata menceritkan pertemuan Amba dan Bisma saat masih gadis dan jejaka yangberbeda keingin dan tujuan hidupnya, sedangkan dari lakon Bharatayuda menceritakan tetanggugurnya Bisma dalam perang Bharatayuda. Artikel ini bertujuan ingin mengungkapkantokoh Bisma dalam dramatari Amba Bisma, yakni Bisma merupakan salah satu tokoh dalampewayangan yang merupakan tokoh sakti dan tidak bersedia dinobatkan sebagai raja demikesatuan keluarga Hastinapura, Bisma memilih jalan hidup sebagai resi ketimbang sebagai raja.Hal ini diperkuat dengan keyakinannya, untuk tidak menikah. Bisma tidak hanya memiliki jalanhidup yang sangat problematik, akan tetapi banyak sifat positif yang pantas untuk diteladani.Metode yang digunakan adalah kualitatif dengan pendekatan deskriptif analisis, yaitu melaluistudi pustaka, wawancara, dan observasi partisipasi. Hasil yang diperoleh dari analisis garapandramatari Amba Bisma dapat diketahui dua karakter positif yang ada pada diri Bisma yaitu; 1)suka berkorban. 2) Lebih setia pada sumpah kesatria ketimbang dengan keluarga yang palingdisayangi. Pada perang Baratayuda Bisma sebagai panglima perang di pihak Kurawa menemuiajalnya tertusuk panahnya Srikandi.Kata Kunci: Tokoh Bisma, dramatari, Mahabharata, Bharatayuda

Anders Toftgaard: “Perhaps even this distress it will some day be a joy to recall”. On Giacomo Castelvetro’s manuscripts in The Royal Library, Copenhagen. In exile from his beloved Modena, Giacomo Castelvetro (1546–1616) travelled in a Europe marked by Reformation, counter-Reformation and wars of religion. He transmitted the best of Italian Renaissance culture to the court of James VI and Queen Anna of Denmark in Edinburgh, to the court of Christian IV in Copenhagen and to Shakespeare’s London, while he incessantly collected manuscripts on Italian literature and European contemporary history. Giacomo Castelvetro lived in Denmark from August 1594 to 11 October 1595. Various manuscripts and books which belonged to Giacomo Castelvetro in his lifetime, are now kept in the Royal Library in Copenhagen. Some of them might have been in Denmark ever since Castelvetro left Denmark in 1595. Nevertheless, Giacomo Castelvetro has never been noticed by Danish scholars studying the cultural context in which he lived. The purpose of this article is to point to Castelvetro’s presence in Denmark in the period around Christian IV’s accession and to describe two of his unique manuscripts in the collection of the Royal Library. The Royal Library in Copenhagen holds a copy of the first printed Italian translation of the Quran, L’Alcorano di Macometto, nel qual si contiene la dottrina, la vita, i costumi et le leggi sue published by Andrea Arrivabene in Venice in 1547. The title page bears the name of the owner: Giacº Castelvetri. The copy was already in the library’s collections at the time of the Danish King Frederic III, in the 1660’s. The three manuscripts from the Old Royal collection (GKS), GKS 2052 4º, GKS 2053 4º and GKS 2057 4º are written partly or entirely in the hand of Giacomo Castelvetro. Moreover, a number of letters written to Giacomo Castelvetro while he was still in Edinburgh are kept among letters addressed to Jonas Charisius, the learned secretary in the Foreign Chancellery and son in law of Petrus Severinus (shelf mark NKS (New Royal Collection) 1305 2º). These letters have been dealt with by Giuseppe Migliorato who also transcribed two of them. GKS 2052 4º The manuscript GKS 2052 4º (which is now accessible in a digital facsimile on the Royal Library’s website), contains a collection of Italian proverbs explained by Giacomo Castelvetro. It is dedicated to Niels Krag, who was ambassador of the Danish King to the Scottish court, and it is dated 6 August 1593. The title page shows the following beautifully written text: Il Significato D’Alquanti belli & vari proverbi dell’Italica Favella, gia fatto da G. C. M. & hoggi riscritto, & donato,in segno di perpetua amicitia, all ecc.te.D. di legge, Il S.r. Nicolò Crachio Ambas.re. del Ser.mo Re di Dania a questa Corona, & Sig.r mio sempre osser.mo Forsan & haec olim meminisse iuvabit Nella Citta d’Edimborgo A VI d’Agosto 1593 The manuscript consists of 96 leaves. On the last page of the manuscript the title is repeated with a little variation in the colophon: Qui finisce il Significato D’alquanti proverbi italiani, hoggi rescritto a requisitione del S.r. Nicolo Crachio eccelente Dottore delle civili leggi &c. Since the author was concealed under the initials G.C.M., the manuscript has never before been described and never attributed to Giacomo Castelvetro. However, in the margin of the title page, a 16th century hand has added: ”Giacomo Castelvetri modonese”, and the entire manuscript is written in Giacomo Castelvetro’s characteristic hand. The motto ”Forsan et haec olim meminisse iuvabit” is from Vergil’s Aeneid (I, 203); and in the Loeb edition it is rendered “Perhaps even this distress it will some day be a joy to recall”. The motto appears on all of the manuscripts that Giacomo Castelvetro copied in Copenhagen. The manuscript was evidently offered to Professor Niels Krag (ca. 1550–1602), who was in Edinburgh in 1593, from May to August, as an ambassador of the Danish King. On the 1st of August, he was knighted by James VI for his brave behaviour when Bothwell entered the King’s chamber in the end of July. The Danish Public Record Office holds Niels Krag’s official diary from the journey, signed by Sten Bilde and Niels Krag. It clearly states that they left Edinburgh on August 6th, the day in which Niels Krag was given the manuscript. Evidently, Castelvetro was one of the many persons celebrating the ambassadors at their departure. The manuscript is bound in parchment with gilded edges, and a gilded frame and central arabesque on both front cover and end cover. There are 417 entries in the collection of proverbs, and in the explanations Giacomo Castelvetro often uses other proverbs and phrases. The explanations are most vivid, when Castelvetro explains the use of a proverb by a tale in the tradition of the Italian novella or by an experience from his own life. The historical persons mentioned are the main characters of the sixteenth century’s religious drama, such as Henry VIII, Edward VI, Mary I, Elizabeth, James VI, Henry Howard, Earl of Surrey, and his son, Thomas Howard, 4th Duke of Norfolk, Gaspard de Coligny and the Guise family, Mary Stuart, Don Antonio, King of Portugal, the Earl of Bothwell and Cosimo de’ Medici. The Catholic Church is referred to as “Setta papesca”, and Luther is referred to as “il grande, e pio Lutero” (f. 49v). Giovanni Boccaccio and Francesco Petrarca are referred to various times, along with Antonio Cornazzano (ca. 1430–1483/84), the author of Proverbi in facetie, while Brunetto Latini, Giovanni Villani, Ovid and Vergil each are mentioned once. Many of the explanations are frivolous, and quite a few of them involve priests and monks. The origin of the phrase “Meglio è tardi, che non mai” (52v, “better late than never”) is explained by a story about a monk who experienced sex for the first time at the age of 44. In contrast to some of the texts to be found in the manuscript GKS 2057 4º the texts in GKS 2052 4º, are not misogynist, rather the opposite. Castelvetro’s collection of proverbs is a hitherto unknown work. It contains only a tenth of the number of proverbs listed in Gardine of recreation (1591) by John Florio (1553?–1625), but by contrast these explanations can be used, on the one hand, as a means to an anthropological investigation of the past and on the other hand they give us precious information about the life of Giacomo Castelvetro. For instance he cites a work of his, “Il ragionamento del Viandante” (f. 82r), which he hopes to see printed one day. It most probably never was printed. GKS 2057 4º The manuscript GKS 2057 4º gathers a number of quires in very different sizes. The 458 folios in modern foliation plus end sheets are bound in blue marbled paper (covering a previous binding in parchment) which would seem to be from the 17th century. The content spans from notes to readyforprint-manuscripts. The manuscript contains text by poets from Ludovico Castelvetro’s generation, poems by poets from Modena, texts tied to the reformation and a lot of satirical and polemical material. Just like some of Giacomo Castelvetro’s manuscripts which are now in the possession of Trinity College Library and the British Library it has “been bound up in the greatest disorder” (cf. Butler 1950, p. 23, n. 75). Far from everything is written in the hand of Giacomo Castelvetro, but everything is tied to him apart from one quire (ff. 184–192) written in French in (or after) 1639. The first part contains ”Annotationi sopra i sonetti del Bembo” by Ludovico Castelvetro, (which has already been studied by Alberto Roncaccia), a didactic poem in terza rima about rhetoric, “de’ precetti delle partitioni oratorie” by “Filippo Valentino Modonese” , “rescritto in Basilea a XI di Febraio 1580 per Giacº Castelvetri” and the Ars poetica by Horace translated in Italian. These texts are followed by satirical letters by Nicolò Franco (“alle puttane” and “alla lucerna” with their responses), by La Zaffetta, a sadistic, satirical poem about a Venetian courtisane who is punished by her lover by means of a gang rape by thirty one men, and by Il Manganello (f. 123–148r), an anonymous, misogynistic work. The manuscript also contains a dialogue which would seem to have been written by Giacomo Castelvetro, “Un’amichevole ragionamento di due veri amici, che sentono il contrario d’uno terzo loro amico”, some religious considerations written shortly after Ludovico’s death, ”essempio d’uno pio sermone et d’una Christiana lettera” and an Italian translation of parts of Erasmus’ Colloquia (the dedication to Frobenius and the two dialogues ”De votis temere susceptis” and ”De captandis sacerdotiis” under the title Dimestichi ragionamenti di Desiderio Erasmo Roterodamo, ff. 377r–380r), and an Italian translation of the psalms number 1, 19, 30, 51, 91. The dominating part is, however, Italian poetry. There is encomiastic poetry dedicated to Trifon Gabriele and Sperone Speroni and poetry written by poets such as Torquato Tasso, Bernardo Tasso, Giulio Coccapani, Ridolfo Arlotti, Francesco Ambrosio/ Ambrogio, Gabriele Falloppia, Alessandro Melani and Gasparo Bernuzzi Parmigiano. Some of the quires are part of a planned edition of poets from Castelvetro’s home town, Modena. On the covers of the quires we find the following handwritten notes: f. 276r: Volume secondo delle poesie de poeti modonesi f. 335v: VII vol. Delle opere de poeti modonesi f. 336v; 3º vol. Dell’opere de poeti modonesi f. 353: X volume dell’opre de poeti modonesi In the last part of the manuscript there is a long discourse by Sperone Speroni, “Oratione del Sr. Sperone, fatta in morte della S.ra Giulia Varana Duchessa d’Urbino”, followed by a discourse on the soul by Paulus Manutius. Finally, among the satirical texts we find quotes (in Latin) from the Psalms used as lines by different members of the French court in a humoristic dialogue, and a selection of graffiti from the walls of Padua during the conflict between the city council and the students in 1580. On fol. 383v there is a ”Memoriale d’alcuni epitafi ridiculosi”, and in the very last part of the manuscript there is a certain number of pasquinate. When Castelvetro was arrested in Venice in 1611, the ambassador Dudley Carleton described Castelvetro’s utter luck in a letter to Sir Robert Cecil, stating that if he, Carleton, had not been able to remove the most compromising texts from his dwelling, Giacomo Castelvetro would inevitably have lost his life: “It was my good fortune to recover his books and papers a little before the Officers of the Inquisition went to his lodging to seize them, for I caused them to be brought unto me upon the first news of his apprehension, under cover of some writings of mine which he had in his hands. And this indeed was the poore man’s safetie, for if they had made themselves masters of that Magazine, wherein was store and provision of all sorts of pasquins, libels, relations, layde up for many years together against their master the Pope, nothing could have saved him” Parts of GKS 2057 4º fit well into this description of Castelvetro’s papers. A proper and detailed description of the manuscript can now be found in Fund og Forskning Online. Provenance GKS 2052 4ºon the one side, and on the other side, GKS 2053 4º and GKS 2057 4º have entered The Royal Library by two different routes. None of the three manuscripts are found in the oldest list of manuscripts in the Royal Library, called Schumacher’s list, dating from 1665. All three of them are included in Jon Erichsen’s “View over the old Manuscript Collection” published in 1786, so they must have entered the collections between 1660 and 1786. Both GKS 2053 4º and GKS 2057 4º have entered The Royal Library from Christian Reitzer’s library in 1721. In the handwritten catalogue of Reitzer’s library (The Royal Library’s archive, E 15, vol. 1, a catalogue with very detailed entries), they bear the numbers 5744 and 5748. If one were to proceed, one would have to identify the library from which these two manuscripts have entered Reitzer’s library. On the spine of GKS 2053 4º there is a label saying “Castelvetro / sopra Dante vol 326” and on f. 2r the same number is repeated: “v. 326”. On the spine of GKS 2057 4º, there is a label saying “Poesie italiane, vol. 241”, and on the end sheet the same number is repeated: “v. 241”. These two manuscripts would thus seem to have belonged to the same former library. Many of the Royal Library’s manuscripts with relazioni derive from Christian Reitzer’s library, and a wide range of Italian manuscripts which have entered the Royal Library through Reitzer’s library have a similar numbering on spine and title page. Comparing these numbers with library catalogues from the 17th century, one might be able to identify the library from which these manuscripts entered Reitzer’s library, and I hope to be able to proceed in this direction. Conclusion Giacomo Castelvetro was not a major Italian Renaissance writer, but a nephew of one of the lesser-known writers in Italian literature, Ludovico Castelvetro. He delivered yet another Italian contribution to the history of Christian IV, and his presence could be seen as a sign of a budding Italianism in Denmark in the era of Christian IV. The collection of Italian proverbs that he offered to Niels Krag, makes him a predecessor of the Frenchman Daniel Matras (1598–1689), who as a teacher of French and Italian at the Academy in Sorø in 1633 published a parallel edition of French, Danish, Italian and German proverbs. The two manuscripts that are being dealt with in this article are two very different manuscripts. GKS 2052 4º is a perfectly completed work that was hitherto unknown and now joins the short list of known completed works by Giacomo Castelvetro. GKS 2057 4º is a collection of variegated texts that have attracted Giacomo Castelvetro for many different reasons. Together the two manuscripts testify to the varied use of manuscripts in Renaissance Italy and Europe. A typical formulation of Giacomo Castelvetro’s is “Riscritto”. He copies texts in order to give them a new life in a new context. Giacomo Castelvetro is in the word’s finest sense a disseminator of Italian humanism and European Renaissance culture. He disseminated it in a geographical sense, by his teaching in Northern Europe, and in a temporal sense through his preservation of texts for posterity under the motto: “Perhaps even this distress it will some day be a joy to recall”.