The Original Placement of the Hereford Mappa Mundi

Although antiquarians, historians of cartography, palaeographers and art historians have written about the Hereford mappa mundi for more than three hundred years, we know little about its original placement or use. This paper relies on new masonry and dendrochronological evidence and the system of medieval ecclesiastical preferments to argue that this monumental world map was originally exhibited in 1287 next to the first shrine of St Thomas Cantilupe in Hereford Cathedral's north transept. It did not function as an altarpiece, therefore, but as part of what I call the Cantilupe pilgrimage complex, a conglomeration of items and images which was for a time one of England's most popular pilgrimage destinations. In this location, the map would have added to the complex's attractive power and served as a multi‐media pedagogical tool.

Bien que les amateurs d'antiquités, les historiens de la cartographie, les paléographes et les historiens de l'art aient écrit depuis plus de trois cents ans sur la mappemonde de Hereford, on connaît peu de choses à propos de son emplacement primitif ou de son utilisation. Cet article s'appuie sur des preuves tirées de la nouvelle maçonnerie et de la dendrochronologie pour affirmer que cette monumentale carte du monde était présentée à l'origine près du premier tombeau de Saint Thomas Cantilupe, dans le transept nord de la cathédrale de Hereford. Elle n'était donc pas utilisée comme un retable, mais comme un élément de ce que j'appelle le ‘système du pèlerinage de Cantilupe’, un ensemble d'objets et d'images qui constitua un temps l'une des destinations de pèlerinage parmi les plus populaires d'Angleterre. A son emplacement, la carte aurait ajouté au pouvoir d'attraction du système et servi d'outil pédagogique multimédia.

Obwohl Historiker, Kartographiehistoriker, Palaeographen und Kunsthistoriker seit über dreihundert Jahren über die Mappa Mundi von Hereford geschrieben haben, wissen wir wenig über ihren originalen Aufstellungsort und ihre Verwendung. Die Argumentation in diesem Beitrag basiert auf neuen Untersuchungen der Steinmetzarbeiten, der Dendrochronologie und des Systems der Beförderung in der mittelalterlichen Kirchenhierarchie, die nahelegen, dass diese monumentale Weltkarte 1287 ihren ersten Aufstellungsplatz neben dem ersten Schrein des Heiligen Thomas Cantilupe im nördlichen Querschiff der Kathedrale von Hereford erhielt. Sie diente dementsprechend nicht als Altarbild, sondern bildete einen Teil dessen, was der Autor den ‘Cantilupe pilgrimage complex’ nennt. Dabei handelt es sich um eine Gruppe von Bildern und Gegenständen, die für einige Zeit zum populärsten Pilgerziel Englands avancierten. An diesem Platz hätte die Karte die Attraktivität dieses Komplexes gesteigert und als ein multimediales pädagogisches Instrument gedient.

Aunque anticuarios, historiadores de la cartografía, paleógrafos e historiadores del arte han escrito sobre el mappa mundi de Hereford durante más de 300 años, conocemos poco acerca de su emplazamiento original o uso. Este artículo trata de la obra de la nueva sillería de la catedral, de evidencias dendrocronológicas y del sistema de preeminencias eclesiásticas medievales, para argumentar que este monumental mapa del mundo fue originalmente exhibido en 1287 cerca del primer sepulcro de Santo Thomas Cantilupe, en el crucero norte de la catedral de Hereford, y que no funcionó como retablo, sino como parte de lo que el autor denomina ‘el complejo de peregrinaciones Cantilupe’, un conglomerado de aditamentos e imágenes que fue en aquel tiempo uno de los mas populares destinos de peregrinación en Inglaterra. En este emplazamiento, el mapa podría haber añadido atractivo al complejo y servido como un instrumento de pedagogía multimedia.     

Foreign Languages in the Elementary Schools of Richmond,Virginia

The medieval hunt and hunting manuals have been studied by historians as sources for the history of medieval science and geography, and for their insights into the daily lives of the elite societies that practiced hunting as a ritualized sport. This article examines two medieval hunting manuals, Juan Manuel’s Libro de la caza, and the Libro de la montería, commissioned by King Alfonso XI of Castile, and King Alfonso X’s law code, the Siete partidas, for their rhetorical and ideological portrayals of hunting and falconry as expressions of aristocratic power and sovereignty over the natural world. The article concludes with a study of an imagined debate between the merits of falconry and hunting with hounds in the Libro de la caza and Libro de la montería that sheds light on Juan Manuel and Alfonso’s competing views on nobility, informed by the political history of war and rebellion that shaped the lives of both men.     

The Literary Style of Sarmiento in Recuerdos De Provincia

I am parting from the premise that poets and writers such as Juan González de Mendoza wrote literary works commissioned by the Philippine colony oligarchy in order to influence the Habsburg Court, to continue the imperial expansion in Asia. In Historia de la China, Juan González de Mendoza offers to the Spanish Court and the King a messianic discourse proclaiming that the overtaking of Asia by the Spanish throne would be understood as a divine plan for the recuperation of the kingdom of Jerusalem and the conclusion of the medieval biblical prophecies.     

Emmanuel de Martonne and the ethnographical cartography of central Europe (1917–1920)

Abstract

Emmanuel de Martonne is well known among geographers as the founding father of geomorphology and as one of Paul Vidal de la Blache's main disciples. He also played a central role as a geographical expert on the Comité d'études, a body set up by Deputy Charles Benoist during the First World War to prepare guidelines for the organization of peace and, in particular, the demarcation of boundaries. De Martonne's special expertise was the construction and comparison of ethnographical maps. He applied his theories on ethnic mapping and improved methods of representation of mixed minorities to his map of the Romanian nation published in 1919 by the Service Géographique de l'Armée. In his reports on Central Europe, de Martonne claimed neutrality, but the graphical options employed on his map offered a biased view of the Romanian nation, inspired mainly by the views of the French school of regional geography.     

Vox populi,vox Dei: Catalina de San Juan, ‘la Niña Santa’ de la Angelópolis (India, 1605? – Puebla de los Ángeles,México, 1688)

Este artículo contribuye a destacar el capital simbólico que encarnó en la Colonia la vida de Catalina de San Juan, natural del reino del Gran Mogol e hija espiritual de la Compañía de Jesús. Si bien la autora profundiza en la figura hagiográfica de la beata y aclara algunos errores esbozados por la crítica, su aporte principal radica en las Actas de Cabildo de Puebla del siglo XVII. Estos documentos son prueba fehaciente de la concertada participación de las autoridades civiles en lo que se esperaba fuera el proceso testimonial para una pronta causa de beatificación. Aunque la Santa Sede no la canonizara, Catalina de San Juan fue proclamada santa por un pueblo que vio en ella los Prodigios de la Omnipotencia, glosados teatralmente por la pluma de sus confesores. La luz que muchos atestiguaron ver al final de sus días ilumina por siempre la historia novohispana con el misterio de su leyenda.     

The hinc et nunc of moral theology: Francisco de Vitoria’s lesson and the missionary experience*

In the sixteenth century, as moral theology was being consolidated as an autonomous academic discipline, theologians at the University of Salamanca, including the Dominican Francisco de Vitoria, began to incorporate current moral and political issues into their teaching agendas. Prominent among these issues were those arising out of the conquest of the Americas. Their students, a generation of university-trained missionaries, then went to work in Spanish possessions in the Americas and the Philippines. These missionaries and men of learning included the Augustinians Alonso de la Veracruz (in Mexico) and Martín de Rada (in the Philippines and China). As their world expanded, Vitoria's teachings were rendered fully intelligible in the confusing reality of the colonial enterprise, and these missionaries struggled to apply his lessons to the questions of conscience they encountered. The result can be considered a new chapter in the relationship between theological knowledge, the production of facts, and moral certainty, all against the backdrop of the territorial and economic expansion of Spain.     

Human sacrifice and natural law in Las Casas’s Apologia

This study examines how Bartolomé de las Casas argues that Spain is not justified in waging war in the Americas to save the innocent victims of human sacrifice. It focuses on his three main lines of reasoning in this area and on how they relate to one another structurally and logically. These arguments are: (1) that the wars of conquest were a worse evil than human sacrifice; (2) that the practice of human sacrifice was an excusable error that almost all societies had committed at some point in their history; and (3) that this practice did not violate natural law. It also considers Domingo de Soto's treatment of the subject in his De iustitia et iure (1556), as well as his summary of the Valladolid debate between Las Casas and Juan Ginés de Sepúlveda (1552), where Soto seems reluctant to convey the full scope of Las Casas's more radical assertions.     

One world,one place

Este artículo rastrea la historia del World Archaeological Congress desde una perspectiva sudafricana-una posición estratégica apropiada, dado que el WAC se formó entorno al tema del apartheid y la relación entre el estudio del pasado y la política del presente. Mientras el apartheid fue una cuestión bien definida, los asuntos que el WAC ha tenido que afrontar con posterioridad no han resultado tan sencillos, e incluso en ocasiones han llevado a la incertidumbre. El concepto de Una Arqueología Mundial que el WAC adopta puede ser visto como una serie continua de meditaciones ligadas con una propuesta fundacional. Sin embargo este mundo ha cambiado. Las nuevas tecnologías de información y comunicación suponen el fin de las distancias que en el pasado supusieron un factor limitador para los movimientos mundiales progresistas. En pocos a?os, la red de banda ancha tendrá un coste bastante inferior en todas las ciudades del mundo. Las organizaciones mundiales que luchan contra intereses establecidos serán redes flexibles que se organizarán entorno a cuestiones locales, compartiendo al mismo tiempo la información y los recursos a nivel global. De este modo se abren grandes oportunidades para los movimientos mundiales que enlazan, a una y al mismo tiempo, las complejidades de las circunstancias locales y las oportunidades de las alianzas globales.

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Résumé Le r?le de l'apartheid et de la localisation de Cape Town sont des éléments utilisés dans le survol du développement du Congrès Mondial de l'Archéologie et du mouvement One World Archaeology depuis 1986. à l'époque un boycott académique a empêché la participation des Sud-africains au congrès de Southampton durant lequel fut formaliser le CMA. Le terme un monde, une place, caractérise la proposition d'adopter une nouvelle approche et l'opportunité de repositionner le mouvement One World Archaeology. L'approche un monde, une places'oriente sur le concept de place, de sites locaux d'engagements et de connections entre la question de l'identité, le patrimoine culturel, l'interprétation historique et les droits humains. Un accès élargis aux nouvelles technologies de communication peut faciliter cette approche et offrir le potentiel de se préoccuper de la diversité des localisations et rendre possible le développement d'un réseau de communication stratégique d'une ≪archéologie engagée.

     

Leprosy at the Lazaretto on St Eustatius,Netherlands Antilles

Leprosaria established in the Americas during the Colonial period bear many similarities with those found in medieval Europe. They are comparable in terms of isolation, the objectification of leprosy sufferers and their association with religious charities. The Lazaretto on St Eustatius was operated from 1866 to 1923. The site was investigated to recover palaeopathological evidence of leprosy at a leprosarium in the Americas. Five burials were excavated; three individuals showed evidence of bone modifications consistent with those caused by leprosy, including aspects of ‘rhinomaxillary syndrome’ and the bilaterally symmetrical post‐cranial changes that have been described in leprosy examples from medieval Europe. An exceptional find was the presence of potentially leprous bone changes to the hyoid, thyroid and 3^rd–6^th cervical vertebrae. Copyright © 2007 John Wiley & Sons, Ltd.     

Some reflections on mental maps

ABSTRACT

The point of departure for this essay is a map drawn in 1963 by the writer’s maternal grandfather. It represents the village of Berg, located in northern Sweden, and depicts his activities as a farmer and hunter. But it is also based on grandfather’s collective knowledge of the village. In what follows I will examine mental maps of microspaces that reflect what is important to an individual or to the members of a community. One shows how Aivilik Inuits perceive their local environment; another set of urban maps from Los Angeles, California, are based on the views of residents in different areas. The social divides become strikingly apparent on these mental maps. Among the conspicuous features of my grandfather’s map are the images he drew to supplement the various geographical locations he laid out. In this respect one might compare medieval mappae mundi that is, maps of the world representing compendiums of all things worth knowing. I also consider the appearance of mysterious gaps on grandfather’s map, that is, “the silences”. Many general perspectives on mental mapping are suggested by a consideration of the map my grandfather drew.     

Book Reviews and Short Notices

De Villiers, P., La Chienne qui miaule (Albin Michel, 1990), 219 pp., 85F., ISBN 2 226 04131 1

De Villiers, P., Notre Europe sans Maastricht (Albin Michel, 1992), 156 pp., 80F., ISBN 2 226 06135 5

De Villiers, P., Avant qu'il ne soit trop tard (Albin Michel, 1993), 244pp., 89F., ISBN 2 226 06159 2

De Villiers, P., La Société de connivence ou comment faire avaler des serpents à sonnette (Albin Michel, 1994), 181 pp., 89F., ISBN 2 226 06918 6

De Villiers, P., Dictionnaire du politiquement correct à la française (Albin Michel, 1996), 201 pp., 89F., ISBN 2 226 08555 6     

Conservation and management of prehistoric rock art sites on the World Heritage List: A report on the Côa Valley international symposium, 1999

Abstract

A meeting of managers of prehistoric rock art sites inscribed on the World Heritage List was held at the Côa Valley Archaeological Park in Portugal in May 1999. Site managers from Africa, the Americas, Australia and Europe discussed issues of site protection, visitor management and interpretation to the public. The following report summarizes the experience reported at the symposium, which has led to the proposal to create an international network of site managers responsible for rock art sites.     

Equal Rights and Individual Freedom: Enlightenment Intellectuals and the Lascasian Apology for Black African Slavery

Juan Antonio Llorente's edition of Bartolomé de Las Casas's writings, Colección de las obras del venerable Obispo de Chiapa, Don Bartolome de las Casas, defensor de la libertad de los Americanos, illustrates how Las Casas was perceived and condemned in the early decades of the nineteenth century. In this article, I seek to explain why and in what ways Bartolomé de Las Casas's early propositions on African slavery played a fundamental role in Juan Antonio Llorente's edition of Colección, an ambitious editorial work that involved much more than selection, editing, and publication. By approaching the Colección's production and reception from the perspective of book history, I explore how Llorente's Colección reflects the role that colonial affairs and race had in the challenges faced by European rule and white hegemony.     

Reviews of books

Satire in Colonial Spanish America: Turning the New World Upside Down. By Julie Greer Johnson. Austin: University of Texas Press, 1993. Pp. xvii, 224.

La Araucana. Por Alonso De Ercilla Y Zuniga. Edición de Isaias Lerner. Madrid: Editorial Cátedra, 1993. Pp. 1026.

Diente del Parnaso (Manuscrito de la Universidad de Yale). Por Juan Del Valle Y Caviedes. Edición, introducción y notas de Luis Garcia‐Abrines Calvo, con la colaboración de SYDNEY JAIME MUIRDEN. Jaén: Diputación Provincial, 1993. Pp. 481.

Catálogo concordado de la Biblioteca ie Hernando Colón. Tomo 1, 1–400. By Tomas Marin Martinez, Jose Manuel Ruiz Asencio and Klaus Wagner. Madrid: Fundación MAPFRE América, Cabildo de la Catedral de Sevilla, 1993. Pp. 717.

The People of Quito, 1690–1810: Chan, ‘e and Unrest in the Underclass. By Martin Minchom. Boulder, Colorado: Westview Press, Dellplain Latin American Studies, 1994. Pp. xvii, 297.

Los encomenderos de Quito, 1534–16C 0. Origen y evolución de una élite colonial. By Javier Ortiz De La Tabla Ducasse. Sevilla: Escuela de Estudios Hispano‐Americanos, 1993. Pp. xvi, 377.

Word from New Spain: The Spiritual Au obiography of Madre María de San José (1656–1719). Critical edition and introduction by Kathleen Myers. Liverpool: Liverpool University Press, 1993. Pp. x, 234.

Una partecita del cielo. La vida de Santa Rosa de Lima narrada por Don Gonzalo de la Maza a quien ella Ilamal a padre. Versión paleográfica de Luis Millones. Ensayos de Luis Millones y Fernando Iwasaki. Lima, Perú: Editorial Horizonte, 1993. Pp. 217.

Poema Heroyco al merecido aplauso de Soror Ivana Inés de la Crvz. De Ioseph Zatrilla Y Vico. [Barcelona, 1696]. Edición facsímile de Aureliano Tapia Mendez. Monterrey, N.L.: Talleres Gráficos de Cultura de la Ciudad de México, 1993. Pp. xi, 38.

Carta de Sor Juana Inés de la Cruz a su confesor. Autodefensa espiritual. Estudios y notas de Aureliano Tapia Mendez. Monterrey, N.L.: Imprenta Madero (Ciudad de México) para Producciones al Voleo El Troquel, 1993. Pp. 253.

Reading Columbus. By Margarita Zamora. Berkeley and Los Angeles: University of California Press, 1993. Pp. xvi, 247.     

Los Memoriales de don Juan Ortiz de Cervantes y la cuestión de la perpetuidad de las encomiendas en el Perú (siglo XVII)

Mientras que generalmente las encomiendas han sido descritas como depredadoras de la realidad socio-económica del mundo andino, este artículo insiste en la necesidad de estudiarlas desde un ángulo socio-político y religioso. Para ello analizamos el Memorial (Madrid, 1619) que el licenciado Juan Ortiz de Cervantes escribió al Consejo de Indias por el que solicitaba que las dos terceras partes de las encomiendas se perpetuasen en los hijos y descendientes de los beneficiados, y la otra parte se encomendase por una sola vida. Se trataba del primero de una serie de tres Informes o Memoriales (Madrid, 1620; 1621) que se articulaban con las propuestas de los jesuitas peruanos para la reforma y conservación de los pueblos andinos del seiscientos. Pero además, dicha conservación pasaba por resituar al encomendero en un modelo de organización social que garantizara un ordenamiento político interno en defensa del bien común.     

Town and countryside in northeastern Catalonia, 1267–c. 1450: the sobreposats de la horta of Perpignan

The study of the relationship between town and countryside in medieval Catalonia is still in an early stage. This article examines how Perpignan, the second most populous Catalonian town by the second half of the fourteenth century, extended its influence over the countryside of northeastern Catalonia through the sobreposats de la horta. Although they were the heads of the guild of Perpignan's agricultural labourers, the sobreposats de la horta acquired a broad jurisdiction over cases involving damage to property, and thus became responsible for protecting the rural interests of Perpignan's citizens more generally. First mentioned in 1339, the sobreposats de la horta continually encountered seigniorial and other opposition, but their powers steadily increased between their initial appearance and the 1380s, as did the control of Perpignan's consuls over them. However, the very success of the sobreposats de la horta necessitated a series of reforms, largely the work of Perpignan's consuls, from the 1380s onwards. These reforms attempted to restore the earlier efficiency of the sobreposats de la horta, to eliminate abuses of office, and even to limit the power of the sobreposats de la horta, whose growth the consuls had done so much to foster previously.     

Rethinking battle commemoration: female letters and the myth of the battle of Las Navas de Tolosa (1212)

This article re-examines epistolary accounts by Berenguela and Blanche of Castile of the Battle of Las Navas de Tolosa. Building on previous assertions that Berenguela’s letter is a forgery, and through close comparison with the three surviving male eyewitness battle accounts, this article argues the letters of Berenguela and Blanche – in the form in which they survive – are confections based on original letters. The Battle of Las Navas de Tolosa’s mythical status and standing as a watershed event within the narrative of Gran Reconquista is understood to have been largely shaped by three male-authored chronicle accounts: Chronica Latina regum Castelle (1239), Chronicon mundi (1239) and De rebus Hispaniae (1243). In asserting these letters are confected accounts, in circulation by the 1220s, this article argues that battle commemoration began in the immediate aftermath of the Christian victory, and that female voices were recognised by contemporaries as a viable tool for commemoration.     

Charlemagne's peaches: a case of early medieval European ecological adaptation

What happened to the many ‘Mediterranean’ fruits the Romans brought to north‐west Europe when the empire that supported their dissemination ended? Charlemagne's capitulary De villis called for the cultivation of various fruit trees, including peach (Prunus persica). That fruit hits the sweet spot between plants that were rare in early medieval northern Francia, like date palm, and those that were commonplace, like plum. Thus, the peach is an excellent proxy for Charlemagne's imperial and ecological aspirations. Using both written and archaeobotanical evidence for peaches in Francia, this article analyses how adapting exotic plants to northern climates served the purposes of early medieval rulers.     

The Humanism of André Malraux

In this essay, I explore the influence of Byzantine literature in the New World from a transatlantic perspective. Specifically, I examine the Scala paradisi of Juan Clímaco (570–649) as it is found in the Peregrinación de Bartolomé Lorenzo (1586) by the Jesuit José de Acosta (1539–1600), a text from the colonial period. Surprisingly, this text has received almost no critical attention. I focus on the study of the text (and the context in which it was produced and received), basing my analysis on a comparison of Acosta's text with other similar works. By using a comparative method, I explore the ideological and aesthetic tensions that underlie Acosta's work. Moreover, this analysis makes manifest the cultural and literary continuities (or traditions) and ruptures which, coming as much from the East as from the West of Europe, arrived in the Vice-regency of Peru in the second half of the sixteenth century.