Journal articles: 'Lepanto, Battle of, 1517'

1

Check, Christopher. "Spain and the Battle of Lepanto." Chesterton Review 37, no. 3 (2011): 656–59. http://dx.doi.org/10.5840/chesterton2011373/4101.

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Padilha Vieira Júnior, Rivadávia. "MAIORA TIBI TRIUNFO DINÁSTICO DE FELIPE II NA ALEGORIA DA BATALHA DE LEPANTO (C. 1573-1575), DE TICIANO VECELLIO * MAIORA TIBI DYNASTIC TRIUMPH OF PHILIP II IN THE ALLEGORY OF THE BATTLE OF LEPANTO (C. 1573-1575), BY TITIAN VECELLIO." História e Cultura 5, no. 1 (March 29, 2016): 253. http://dx.doi.org/10.18223/hiscult.v5i1.1477.

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Resumo: Este estudo propõe uma análise centrada na pintura Felipe II, después de la victoria de Lepanto, ofrece al cielo al príncipe don Fernando (Madri, Museu do Prado), de Ticiano Vecellio. Produzida em resposta à encomenda do rei espanhol Felipe II, teve por intenção celebrar dois momentos marcantes de seu reinado no ano de 1571: a vitória sobre a frota turca na batalha de Lepanto e o nascimento de seu herdeiro, o infante Dom Fernando. Com o objetivo de compreender os sentidos e funções do objeto imagético nesse contexto, a linguagem simbólica da pintura é interpretada em conexão com os acontecimentos contemporâneos à sua produção. Apesar de ser reconhecida como a “alegoria da batalha de Lepanto”, de facto, esta é representada em último plano, eclipsada por uma série de elementos carregados de simbolismo dinástico e religioso. Palavras-chave: Felipe II de Espanha; Ticiano Vecellio; Batalha de Lepanto; Iconografia; História e Imagem. Abstract: This study proposes an analysis focused on the painting Felipe II , después de la victoria de Lepanto, ofrece al cielo al prince don Fernando (Madrid, Museum of Prado), by Titian Vecellio. It was produced in response to the request of the Spanish King Philip II, with the intention to celebrate two key moments of his reign in the year 1571: the victory over the turkish fleet at the Battle of Lepanto and the birth of his heir, the infante Don Fernando. In order to understand the meanings and functions of imagery object in this context, the symbolic language of painting is interpreted in connection with contemporary events to its production. Despite being recognized as the "Allegory of the Battle of Lepanto", in fact, this is represented in the last level, eclipsed by a series of loaded elements of dynastic and religious symbolism. Keywords: Philip II ofSpain; Titian Vecellio;Battle of Lepanto; Iconography; History and Image.

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Cook, J. M. "A Picture of the Battle of Lepanto." Annual of the British School at Athens 82 (November 1987): 35–36. http://dx.doi.org/10.1017/s0068245400020281.

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A painting of the Battle of Lepanto was published in JHS 1 (1930) 1–3 by R. M. Dawkins; an inscription on the back names the painter as the monk Laurentios. This inscription is shown to be a copy, and the painting itself to be a late nineteenth-century work by D. Pelekassis.

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Stankiewicz, Aleksander. "„Bitwa pod Lepanto” Tomasza Dolabelli z Kaplicy Różańcowej przy kościele podominikańskim w Poznaniu." Seminare. Poszukiwania naukowe 2020(41), no. 3 (September 30, 2020): 141–58. http://dx.doi.org/10.21852/sem.2020.3.10.

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The Article deals with the circumstances of ordering in 1632 the painting “The Battle of Lepanto” with the painter Tomasso Dolabella. This work has so far received numerous references in the literature, but the proposals for its interpretation have aroused discussion among researchers. The painting was originally exposed in the rosary chapel next to the former Dominican church in Poznań, where it was part of an ideological program, referring to the cult of Our Lady of the Snows and Saint Jack. The Foundation of the Rosary Brotherhood was part of the tradition of commemorating the Battle of Lepanto, which was considered a victory thanks to the intercession of the Mother of God.

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Niegowski, Krzysztof. "XXXI Międzynarodowy Festiwal Muzyki Religijnej im. ks. Stanisława Ormińskiego w Rumi (Rumia, 24-26.10.2019)." Seminare. Poszukiwania naukowe 2020(41), no. 3 (September 30, 2020): 141–58. http://dx.doi.org/10.21852/sem.2020.3.11.

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The Article deals with the circumstances of ordering in 1632 the painting “The Battle of Lepanto” with the painter Tomasso Dolabella. This work has so far received numerous references in the literature, but the proposals for its interpretation have aroused discussion among researchers. The painting was originally exposed in the rosary chapel next to the former Dominican church in Poznań, where it was part of an ideological program, referring to the cult of Our Lady of the Snows and Saint Jack. The Foundation of the Rosary Brotherhood was part of the tradition of commemorating the Battle of Lepanto, which was considered a victory thanks to the intercession of the Mother of God.

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Sambrian, Oana Andreia. "The battle of Lepanto: a cultural image from history to Spanish literature." Cuadernos de Investigación Filológica 49 (June 30, 2021): 155–70. http://dx.doi.org/10.18172/cif.5084.

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La batalla de Lepanto representa uno de los mayores éxitos artístico-literarios de la recreación de un evento militar, ya que su eco viajó muy de prisa, alcanzando muy rápidamente el Nuevo Mundo. Su imagen en la España de los siglos XVI-XVII se dio en relaciones de sucesos, crónicas, poemas, obras de teatro y cuadros. Nuestro artículo se centra en los diferentes tipos de información, en un intento de ilustrar la complejidad del fenómeno de la batalla de Lepanto. La información que hemos proporcionado solo hace hincapié en aquellos elementos de novedad, sin insistir en lo que la historiografía anterior ya se ha encargado de detallar, remitiendo por lo tanto a dichas fuentes. Nuestro corpus incluye obras de Tiziano, Fernando de Herrera, Luis Vélez de Guevara, Lope de Vega, González de Eslava, etc.

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Mott, Lawrence V. "Book Review: Crescent and Cross: The Battle of Lepanto 1571." International Journal of Maritime History 16, no. 2 (December 2004): 408–10. http://dx.doi.org/10.1177/084387140401600277.

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8

Rose, Susan. "Book Review: Crescent and Cross: The Battle of Lepanto, 1571." War in History 12, no. 2 (April 2005): 231–33. http://dx.doi.org/10.1177/096834450501200208.

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EungJong Kim. "The End of the Mediterranean Civilization - Focusing on the Battle of Lepanto." military history ll, no. 88 (September 2013): 163–84. http://dx.doi.org/10.29212/mh.2013..88.163.

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HOOK, DAVID. "A MANUSCRIPT BALLAD FRAGMENT ON THE BATTLE OF LEPANTO AND ITS RELATIONS." Forum for Modern Language Studies XXV, no. 2 (1989): 167–72. http://dx.doi.org/10.1093/fmls/xxv.2.167.

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11

Ágoston, Gábor, and John Francis Guilmartin. "Victory of the West: The Story of the Battle of Lepanto (review)." Journal of Military History 72, no. 1 (2007): 223–25. http://dx.doi.org/10.1353/jmh.2008.0067.

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12

Hanß, Stefan. "War and Peace: Shaping Politics in Reformation Germany after the Battle of Lepanto." Muslim World 107, no. 4 (September 7, 2017): 652–64. http://dx.doi.org/10.1111/muwo.12214.

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13

Rega Castro, Iván. "The “new Lepanto”? John V of Portugal and the battle of Matapan (1717)." Journal of Iberian and Latin American Studies 24, no. 1 (January 2, 2018): 93–106. http://dx.doi.org/10.1080/14701847.2018.1438139.

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14

Papatheodorou, George, Maria Geraga, Dimitris Christodoulou, Elias Fakiris, Margarita Iatrou, Nikos Georgiou, Xenophon Dimas, and George Ferentinos. "The Battle of Lepanto Search and Survey Mission (1971–1972) by Throckmorton, Edgerton and Yalouris: Following Their Traces Half a Century Later Using Marine Geophysics." Remote Sensing 13, no. 16 (August 20, 2021): 3292. http://dx.doi.org/10.3390/rs13163292.

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A series of marine remote sensing and ground-truth surveys were carried out at NW Gulf of Patras (W. Greece). The same area was surveyed in 1971 by Throckmorton, Edgerton and Yalouris, who are among the pioneers in the application of remote sensing techniques to underwater archaeology. The researchers conducted a surface reconnaissance survey to locate the site where the Battle of Lepanto took place on 7 October 1571. Their remote sensing surveying resulted in a map of two “target” areas that showed promise as possible remnants of wrecks from that battle and proposed a ground truth survey for their identification and in the detection of two modern shipwrecks. The ground truth survey was never fulfilled. The objectives of our repeat surveys, which were completed 50 years later, were to relocate the findings of this pioneer survey with higher spatial and vertical resolution, to ground-truth the targets, fulfilling their investigation, and to interpret the newly collected data in the light of modern developments in marine geosciences. Our repeat surveys detected mound clusters and individual mounds referred to “target” areas. These mounds could be interpreted as the surface expression of mud and fluid expulsion from the underlying deformed soft sediments. The ground truth survey demonstrated that the tops of mounds represent biogenic mounds. The ROV survey did not show any indication of wreck remnants of the Battle of Lepanto within the two survey areas. The site formation processes of the two modern shipwrecks were also studied in detail. Two noticeable seafloor morphological features were detected around the wreck sites; field of small-sized pockmarks and seafloor depressions. We would like to dedicate this work to the memory of Peter Throckmorton and Harold E. Edgerton, who are among the pioneers in the formative years of underwater archaeology in Greece.

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Hanebrink, Paul. "Islam, Anti-Communism, and Christian Civilization: The Ottoman Menace in Interwar Hungary." Austrian History Yearbook 40 (April 2009): 114–24. http://dx.doi.org/10.1017/s0067237809000101.

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On 4 October 1948, József Cardinal Mindszenty preached a sermon for the rosary feast in front of 35,000 Catholic faithful. He began by reminding his congregation of the origins of the feast day that they were celebrating: the victory of Europe's Christian states over the Ottoman Turkish fleet at the naval battle of Lepanto in 1571. This great victory in the struggle of universal Christendom against the infidel enemy recalled to Mindszenty a second, more particularly Hungarian parallel: the victory of Habsburg forces over the Ottoman Turkish enemy at the battle of Temesvár in 1716. “Hungarian history recalls too such a rosary victory—the Hungarian Christians won it over the Turks in 1716 at Temesvár.” Both military victories represented moments when Europeans had repelled a force seen at the time, and ever after, as hostile to Christian civilization.

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Heywood, Colin. "Book Review: Victory of the West: The Great Christian-Muslim Clash at the Battle of Lepanto." International Journal of Maritime History 20, no. 2 (December 2008): 448–49. http://dx.doi.org/10.1177/084387140802000272.

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George Tvrtković, Rita. "Our Lady of Victory or Our Lady of Beauty?: The Virgin Mary in Early Modern Dominican and Jesuit Approaches to Islam." Journal of Jesuit Studies 7, no. 3 (April 11, 2020): 403–16. http://dx.doi.org/10.1163/22141332-00703003.

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Ottoman incursions into Europe during the early modern period prompted reactions from the Dominicans and the Jesuits, both of whom used images of Mary against Islam, though in different ways. Some Dominicans advocated conquering Muslims under the banner of “Our Lady of Victory,” an image that emerged after the 1571 defeat of the Ottomans at the Battle of Lepanto, a victory Catholics attributed to Mary via the rosary. Some Jesuits, however, sought to convert Muslims through “Our Lady of Beauty,” images which stressed the beauty and purity of Mary, who is revered by both Christians and Muslims. Neither approach was very effective in crossing early modern interreligious divides, yet today Mary continues to be employed both as a bridge and barrier between Christians and Muslims (and Catholics and Protestants), with mixed results.

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JAMES, ALAN. "A FRENCH ARMADA? THE AZORES CAMPAIGNS, 1580–1583." Historical Journal 55, no. 1 (February 10, 2012): 1–20. http://dx.doi.org/10.1017/s0018246x11000501.

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ABSTRACTThe Spanish Armada and the battle of Lepanto loom large in a remarkable period of international history shaped to a considerable extent by the deployment of sea power. Yet between 1581 and 1583, France also conducted a large-scale naval operation at great distance. A series of expeditions to the Azores reached a climax with the defeat in battle of a French fleet of sixty ships off the island of São Miguel in July 1582. Acting under the authority of Catherine de Medici and in the name of her rival legal claim to the Portuguese throne, the commander Philippe Strozzi had not only led the most ambitious oceanic operation in French history up to that date and a bid to extend France's overseas empire but a serious challenge to Philip II's union of the Iberian crowns. Yet this was more than just a puzzling anomaly in France's foreign policy. It was also an act of royal authority and the pursuit of reputation and status by the queen mother that was entirely consistent with the domestic priorities of the crown in the context of the Wars of Religion.

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19

Winkler, Alexander. "Elizabeth R. Wright, Sarah Spence, Andrew Lemons (eds and transl): The Battle of Lepanto, The I Tatti Renaissance Library." International Journal of the Classical Tradition 22, no. 1 (December 10, 2014): 144–50. http://dx.doi.org/10.1007/s12138-014-0364-9.

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20

Bornstein-Makovetsky, Leah. "Sentencing Jews to work on Ottoman Naval Ships and in Forced Labor at the Imperial Arsenal from the Early 16th Century to 1839." Miscellanea Historico-Iuridica 19, no. 1 (2020): 421–42. http://dx.doi.org/10.15290/mhi.2020.19.01.18.

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The purpose of the article is to discuss punishments of kürek, i.e., penal servitude on the galleys, and forced labor at the Imperial Arsenal (Tersâne-i Amire), imposed on Jewish men by kadis and Ottoman governors during the 16th-19th centuries in the Ottoman Empire. The kürek (lit. “oar”) punishment was inflicted for serious crimes, e.g., adultery, heresy, prostitution, and coin-clipping, as well as other grave offenses for which the Shari'ah/Kanon prescribed the death penalty. At times it was also administered for lesser crimes. We learn that this punishment was administered particularly when the Ottoman navy needed more working hands, mainly after the Battle of Lepanto in October 1571 and during the campaign for the conquest of Crete in the 1660s. This punishment was meted out mainly to Jewish offenders from Istanbul and Izmir. The article discusses the execution of these punishments in light of many sources and draws conclusions in the light of extensive research literature. It devotes extensive discussion to the attitude of Jewish leaders, Jewish courts of law and individual Jews to these penalties both in theory and in practice.

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John F. Guilmartin Jr. "Empires of the Sea: The Siege of Malta, the Battle of Lepanto, and the Contest for the Center of the World (review)." Journal of Military History 73, no. 1 (2008): 263–64. http://dx.doi.org/10.1353/jmh.0.0219.

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22

Lannon, Frances. "Women and Images of Women in the Spanish Civil War." Transactions of the Royal Historical Society 1 (December 1991): 213–28. http://dx.doi.org/10.2307/3679037.

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At the end of the Spanish Civil War in the spring of 1939, General Franco celebrated his victory by decreeing that full military honours be accorded to two statues of the Virgin Mary. The first was Our Lady of Covadonga, patron of the first great reconquest of Spain through the expulsion of Islam in the middle ages. Now, after removal by her enemies ‘the Reds’ during the Civil War, she had been restored to her northern shrine in Asturias, marking the completion of what the decree described as the second reconquest. The other statue was of Our Lady of the Kings (de los Reyes) in Seville, invoked—so the decree ran—during the battle of Lepanto against the Turks in 1571 and the battle of Bailén agaínst the French in 1808, and invoked once more in the first desperate days of the military rising in July 1936, when a victory for the ‘Red hordes’ in Seville might have changed the whole course of the war. In Covadonga and Seville, in the undefeated stronghold of the Virgin of the Pillar in Zaragoza, and across the length and breadth of the country, the Virgin Mary had saved Spain and deserved every honour and tribute. It was equally true that from far north to far south, Franco and his armies and his Nazi, Fascist, and Islamic allies had made Spain safe for the Virgin Mary. There would be no more desecrated churches, no more burned statues, no more banned processions, just as there would be no more socialists, anarchists, communists or democrats. Spain would be Catholic and authoritarian, and Spanish women could concentrate their energies on emulating Mary, and being good wives and mothers or nuns.

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23

Spagnoletti, Angelantonio. "Le dinastie italiane e la guerra delle Fiandre." SOCIETÀ E STORIA, no. 125 (December 2009): 423–43. http://dx.doi.org/10.3280/ss2009-125002.

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- In this essay the author deals with the Italian princes and noblemen who took part in the war of the Flanders. In the second half of the eighteenth century and the first half of the nineteenth century the nationalist historiography considered them as the only men who were still able to preserve the honour of a nation ruled by the sovereigns who were subject to Spain. Emanuele Filiberto, Alessandro Farnese and Ambrogio Spinola were good examples of an invincible fighting spirit. In fact, the Italians held an important position in the multinational Spanish army; many southern princes and barons often went to the Flanders with their families. In many cases they had received the baptisim of fire under the orders of don Giovanni of Austria, during the historical period starting from the battle of Lepanto to the conquest of Tunis, The author emphasizes that the presence of many foreign princes and noblemen in the military encampments and battlefields of the Flanders forced them to follow precise and codified rules of behaviour belonging to the courtly world. Such rules couldn't be avoided. Moreover, the military experience abroad had a deep effect on their future destiny. The Kings'gratitude towards the Italians who returned from the Flanders was rewarded with public posts and honours, however it was limited due to the fact that those had been foreign battles.

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Ismail, Hanita Hanim, Arbaayah Ali Termizi, and Radzuwan Ab Rashid. "De-‘Moor’ Tifying Shakespeare’s Othello: Iago as a Renaissance Form of Islamophobia." International Journal of English Linguistics 8, no. 7 (November 27, 2018): 23. http://dx.doi.org/10.5539/ijel.v8n7p23.

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Albeit Othello’s loyal service to Venice is clear, ramifications of the Blackamoor in the text has called upon a continuous scholarship of interest over the last two decades. One begins to wonder, whether the Blackamoor’s presence in a Venetian setting serves a purpose to the English readership? If so, to what extent did Shakespeare refine the representation of a Moor to draw upon readership? How does Iago serve as a propagandist who articulates and fuels concerns for the seventeenth-century version of Islamophobia? As such, these significant questions have led to the construction of this paper, since these issues continuously problematize and make relevance of Shakespearean plays in the contemporary world. As such, this article examines the significance of Shakespeare’s inclusion, portrayal and representation of Othello as a Moor that poses an image of threat in a seventeenth-century Western context. At the same time, this paper also asserts that Iago is the mouthpiece who initiates worries over possible threats of Islamophobia. The use of Greenblatt’s New Historicism, particularly his concept of energia (1988) enables the validation of such claims by making relevance of the Battle of Lepanto (1571). Results indicated that ‘Othello’ provides an important platform to discuss contemporary renaissance issues such as Islamophobia and Englishness, through indicative clues that Iago is the mastermind that causes fear of the advancing Moors.

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25

Finlay, Robert. "Fabius Maximus in Venice: Doge Andrea Gritti, the War of Cambrai, and the Rise of Habsburg Hegemony, 1509-1530*." Renaissance Quarterly 53, no. 4 (2000): 988–1031. http://dx.doi.org/10.2307/2901454.

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As a consequence of its dismal experience in the War of Cambrai (1509-1517), the Venetian Republic adopted a military policy of avoiding battlefield encounters. As a commander in the war and as doge of Venice after 1523, Andrea Gritti was the foremost proponent of this strategy, earning for himself the appellation of "Fabius Maximus," the Roman general who opposed Hannibal by delay and defense in the Second Punic War. In the 1520s, the Republic aspired to play the role of a great power — or at least that of an independent, balancing force between France and the Spanish-Habsburg Empire; but its refusal to commit its troops to battle fatally weakened the political coalitions opposing Charles V and thereby significantly contributed to the rise of Habsburg hegemony in Italy. A major step toward Charles V's triumph was the infamous Sack of Rome in 1527, a calamity for which the Fabian policy of Venice bears some responsibility.

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26

Petkov, Kiril. "The Battle of Lepanto. Elizabeth R. Wright, Sarah Spence, and Andrew Lemons, eds. and trans. The I Tatti Renaissance Library 61. Cambridge, MA: Harvard University Press, 2014. xxiv + 528 pp. $29.95." Renaissance Quarterly 68, no. 4 (2015): 1342–43. http://dx.doi.org/10.1086/685130.

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Şakul, Kahraman. "Niccolo Capponi. Victory of the West: The Great Christian-Muslim Clash at the Battle of Lepanto. Da Capo Press (Perseus Books Group), 2007. 448 pages, index. Cloth US$27.50 ISBN 13: 978-0-306-81544-7." Middle East Studies Association Bulletin 41, no. 2 (2007): 189–91. http://dx.doi.org/10.1017/s0026318400050665.

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Tracy, James D. "Niccolò Capponi. Victory of the West: The Great Christian-Muslim Clash at the Battle of Lepanto. Cambridge, MA: Da Capo Press, 2007. xxxvi + 412 pp. + 16 b/w pls. index. append. map. gloss. bibl. $27.50. ISBN: 978-0-306-81544-7." Renaissance Quarterly 61, no. 2 (2008): 521–22. http://dx.doi.org/10.1353/ren.0.0079.

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Hanß, Stefan. "Lepanto in the Americas: Global Storytelling and Mediterranean History." Journal of Early Modern History, January 25, 2021, 1–36. http://dx.doi.org/10.1163/15700658-bja10039.

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Abstract This paper reveals the voices, logics, and consequences of sixteenth-century American storytelling about the Battle of Lepanto; an approach that decenters our perspective on the history of that battle. Central and South American storytelling about Lepanto, I argue, should prompt a reconsideration of historians’ Mediterranean-centered storytelling about Lepanto—the event—by studying the social dynamics of its event-making in light of early modern global connections. Studying the circulation of news, the symbolic power of festivities, indigenous responses to Lepanto, and the autobiographical storytelling of global protagonists participating at that battle, this paper reveals how storytelling about Lepanto burgeoned in the Spanish overseas territories.

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30

Serlin, Devin. "Turning The Tide Venetian Contributions to the Battle of Lepanto." Virginia Tech Undergraduate Historical Review 3 (May 1, 2014). http://dx.doi.org/10.21061/vtuhr.v3i0.21.

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"Victory of the West: the great Christian-Muslim clash at the Battle of Lepanto." Choice Reviews Online 45, no. 07 (March 1, 2008): 45–3921. http://dx.doi.org/10.5860/choice.45-3921.

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Henriques, Alan Charles. "The Reformation as a Turning Point for the Roman Catholic Church (16th and 17th Centuries)." Studia Historiae Ecclesiasticae 43, no. 2 (November 17, 2017). http://dx.doi.org/10.25159/2412-4265/2267.

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In this article the effects of the Protestant Reformation on the Roman Catholic Church are investigated. The event of 1517, when Luther posted 95 theses on the castle church door in Wittenberg, had a profound effect on society in Europe and the Roman Catholic Church in particular. The Council of Trent (1545–1563) was the official response of the Roman Catholic Church to the Protestant Reformation and issued in the Catholic Reformation (Counter-Reformation). Christian thought went from a uniform approach to one of diversity. The Catholics of the day responded by focusing on strategies such as printing, the liturgy, the inquisition and finally excommunication. The wound to the unity of the Christian community was finally healed at the Second Vatican Council when the Roman Catholic Church joined the ecumenical movement of all Christian Churches. The Roman Catholic Church learnt tremendous lessons from the Protestant Reformation. In certain parts of Europe there was friction and in other parts cooperation between Protestants and Catholics. Through the course of time cooperation and dialogue won the battle eventually, as Protestants and Catholics grappled with both their common beliefs and their many differences.

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Journal articles on the topic 'Lepanto, Battle of, 1517'

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