#1517

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Akutagawa daily 1517/★

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The Conquest of New Spain

The Conquest of New Spain by Bernal Díaz del Castillo (1492 to c. 1580) is an account written in 1568 of the early Spanish colonization of Mesoamerica, specifically the conquest of the Aztec civilization in Mexico from 1519 to 1521 when Díaz was a member of the conquistador expedition led by Hernán Cortés (1485-1547).

Bernal Díaz

Díaz was born in 1492 in Medina del Campo, Valladolid, in Spain. Like many young men of his generation, he sought his fortune in military escapades in the New World. Díaz was in Nombre de Dios in Panama in 1514 where he served Pedro Arias de Avila (aka Pedrarias Dávila, b. 1442). In 1517, Díaz moved on to Cuba where he served under another infamous colonial governor, Diego Velázquez de Cuéllar (1465-1524). Velázquez was keen to find out more about the Yucatán Peninsula – then considered just another Caribbean island. Cuéllar sent two expeditions of exploration to Mexico: one in 1517 led by Francisco Hernández de Córdoba (1474-1517) and another in 1518 led by Juan de Grijalva (1489-1527). Díaz was on both expeditions as an ensign, and they have a chapter each devoted to them in Díaz's chronicle, but it is inconsistencies in the geography of these expeditions which have led some to doubt Díaz's participation.

Velázquez was so intrigued by the reports of the first two expeditions concerning a large civilization to the west that he determined to send out a third reconnaissance mission, this time to be led by Hernán Cortés. Díaz went on this expedition in 1519, but Cortés was ambitious for much more than information and was intent on conquest and riches.

After the campaign against the Aztecs, Díaz had an official position in Guatemala which included an encomienda license to extract labour from the indigenous community. Díaz visited Spain again but ultimately returned to Guatemala to write his famous work in the last years of his eventful life. The original title in Spanish is Historia verdadera de la conquista de la Nueva España ("The True History of the Conquest of New Spain"). New Spain was the name given to the viceroyalty that the Spanish established in 1535, of which Mexico was a part.

The work was first published in 1568, almost 50 years after the events the book describes. Díaz was 76 at the time, and this may explain some of the inconsistencies that have preoccupied modern historians. The doubts are a little ironic since one of the primary motivations for Díaz to take up his pen was to set the record straight. Díaz did not agree with a recent publication by Francisco López de Gómara (1511 to c. 1566), Herńan Cortés' private chaplain and final confessor. He felt that López's General History of the Indies (Historia General de las Indias), written in collaboration with Gonzalo de Illescas, had not got all the details of the Aztec conquest right and that Cortés had not been represented accurately. Díaz claimed that López had never even been to the Americas while he had been an eyewitness at every major battle. Díaz frequently criticises and corrects these chroniclers in his own work, and he is keen to show that the conquest was a team effort of conquistadors and not just Cortés, who Díaz felt had gained too much credit at the cost of his colleagues. A further motivation for Díaz was that his account, in which he is keen to show his role in the conquest, in some sense justified his encomienda, which at that point risked being abolished by a new set of laws.

Díaz died around 1580, having outlived all his old conquistador companions, but at least, in the words of the English translator J. M. Cohen, having recorded his version of events for posterity by displaying "a graphic memory and a great sense of the dramatic" (7).

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source : @cheminer-poesie-cressant

dans cette pièce, sans ton ombre, j’étais devenu le propriétaire unique et solitaire de ton silence ; à l’abri de ses parois, j’ai commencé à en lire des passages, feuillet tremblant pour tout accueillir, l’extrait là en suspens que je me suis mis à réciter en moi-même plusieurs fois de suite comme pour mieux le détenir, le carrosser, le faire briller jusqu’à l’apparition du mot ; jusqu’au moment où ton silence est devenu mon silence, jusqu’au moment où je t’ai entendu m’appeler, où nous avons fait corps commun

© Pierre Cressant

(mardi 27 décembre 2022)

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F1 in 1517

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[artschoolglasses]

Flora, Titian, 1517

[my-chaos-radio]

Release: June 29, 1987

Lyrics:

Who needs friends who never show?

I'll tell you what you wanna know

I could have saved a broken heart

If I'd found out long ago

I'm just thinking about those lonely nights

When I waited on your call

'Till found out all my friends were right (Ooh)

I didn't know you at all

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

Now it seems they're telling me

You've changed your wicked ways

But should I give you a second chance?

Baby, I'm too afraid

So you realize what hurt you made

And the love you threw away

How can I forgive or soon forget?

It's never gonna be the same

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

Woo!

I'm just thinking about those lonely nights (I'm just thinking about when I waited)

When I waited on your call

'Till found out all my friends were right ('Till I found out, ooh)

I didn't know you at all

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

Songwriter:

I heard a rumour (Ooh-ooh, I heard a rumour)

They say you've got a broken heart (I heard it)

I heard a rumour (Ooh-ooh, I heard a rumour)

Yes, I did boy, ooh-ooh

Peter Alan Waterman / Matthew James Aitken / Keren Jane Woodward / Sarah Elizabeth Dallin / Siobhan Maire Deirdre Fahey / Michael Stock

SongFacts:

👉📖

Homepage:

Bananarama

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Most Beloved AEW Wrestler Tournament 2

[whencyclopedia]

Medieval Indulgence & Martin Luther

The medieval indulgence was a writ offered by the Church, for money, guaranteeing the remission of sin, and its abuse was the spark that inspired Martin Luther's 95 Theses. Luther (l. 1483-1546) claimed the sale of indulgences was unbiblical, challenging the authority of the Church and its claim as God's earthly representative.

Indulgences were nothing new and were based on the concept of the 'treasury of the Church', which held that the merits of Jesus Christ, the Virgin Mary, the saints, and others who had led exemplary lives, could be drawn on by laypersons to lessen their time – or that of a loved one – in purgatory or remit the penalty of sin in this life. Initially, sale of an indulgence carried with it the expectation that the buyer would perform penitential acts but, by Martin Luther's time, paying money for the writ was frequently considered enough.

Luther objected to this practice in sermons prior to 1517, but when the indulgence-seller Johann Tetzel (l.c. 1465-1519) arrived in his region in 1516, Luther composed his 95 Theses – disputations on indulgences – and posted them for scholarly debate. His supporters translated the document from Latin to German and published it at the same time as Albrecht von Brandenburg, Archbishop of Mainz, to whom Luther had sent a copy, passed it on to Pope Leo X. These two events turned Luther's 95 topics for debate into direct challenges to the authority of the Church which, in trying to silence Luther, only radicalized him, leading to the Protestant Reformation.

Indulgences Pre-1400

The earliest form of the indulgence appears after the reign of the Roman emperor Decius (249-251) who, in persecuting Christians, demanded a writ of proof that they had sacrificed to the Roman gods. Christians who did so had to deny their faith and, afterwards, when they sought readmittance, were refused for so doing. Some of these 'fallen ones' then produced a writ attributed to a martyr or a well-respected deceased church member, vouchsafing their faith in Christ, and were taken back into the fold. This is considered the earliest indulgence as it formed the policy of leniency, which was the core of the later writs.

Although there does not seem to have been any development of the theology behind the indulgence at this time, the acceptance of the writ suggests that it conferred on the 'fallen' the spiritual merits, acquired in abundance and no longer needed, of the martyr. The 'fallen' still needed to do penance, but the writ assured the early Church that the person was worthy of readmittance. Scholar John Bossy writes:

The institution had its origins in the earlier regime of public penance, and the term applied to the remission, diminution, or conversion of the penal satisfaction imposed on the sinner in the course of his readmission to the community of the Church. It also covered the undertaking by the Church to offer its prayers or suffragia to God that he would likewise be reconciled. (54)

The indulgence (meaning "to be kind to" or "indulgent of") was understood as proof of God's willingness to forgive since someone of great spiritual merit had vouched for the sinner. This understanding led to the development of the concept of the 'treasury of merit' (also known as the 'treasury of the Church') which held that a certain amount of spiritual merit, built up by the selfless acts of Christ, the Virgin Mary, the saints, and the martyrs, could be drawn upon by those in need for their own salvation.

The sinner still had to prove worthy of forgiveness, however, by performing penitential acts. Which acts imposed were up to one's priest who heard one's confession, and in some cases, one's sins might require acts one simply was not capable of due to one's age, health, or social responsibilities, and so a fine was imposed and this money used for charitable causes such as the building and maintenance of churches, sick-houses, orphanages, and similar institutions.

In 1095, Pope Urban II declared indulgences for anyone taking part in the First Crusade (1095-1102). By performing this act, one was absolved of all sin, but those who could not participate could pay a certain sum for an indulgence instead. Saint Albertus Magnus (l. c. 1200-1280) and Church Father Thomas Aquinas (l. 1225-1274) developed the concept of the treasury of merit further and so justified the indulgence as the physical manifestation of a spiritual transaction in which one received a surplus of spiritual 'points' in return for penitential acts which, otherwise, might not be worth as much.

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[nikolamga]

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Check out this listing I just added to my Poshmark closet: Funko Pop Movies: Wizard of Oz 85th Anniversary - Tin Man (, NEW).

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[theodoreangelos]

Late Gothic double spiral staircase of the south tower of the Church of Saint Maurice. They date back to 1517 at the latest. Pozdně gotické dvouvřetenové schodiště jižní věže Kostela svatého Mořice. Pocházejí nejpozději z roku 1517.

The Church of Saint Maurice | Kostel svatého Mořice is a Roman Catholic church in Olomouc, Czech Republic. It is located in the city centre, near the Upper Square | Horní náměstí and remains one of the most important landmarks of the city. It has two towers – the southern bell tower dates back to 1403.