bluuebunny/crossref_metadata_2025_split huggingface dataset:
Some International Aspects of the Activity of the Jesuits in the New World
Authors: Miguel Batllori S. J. 
Published: July 2006

IBELIEVE that only because of this international aspect, which above all showed itself prominent in the activity of the Jesuits in America during the seventeenth century, can we be speaking in a special way of the Jesuits at this international meeting, which corresponds to the Pan American tone of the chapter written by Doctor Zavala.This “internationality” of the Company of Jesus was not something exclusive to the Jesuits in America. It came from the very times of Saint Ignatius (1556), when not only in the European colleges but also in the missions of the Orient and of Brazil—the only ones founded before 1556—Jesuits of different nationalities were always living together.An Order so essentially international of necessity had to have a greater unity of hierarchy and of thought to give it coherence and efficacy.
Some Reflections Upon the Chapter on Religion in the Coordination of the Colonial Period by Dr. S. Zavala
Authors: Bishko C. J. 
Published: July 2006

Since the aim here is not to bestow upon Dr. Zavala the praise due him for his customary stimulating analyses and insights, these remarks will be confined to listing succintly and without elaboration certain respects in which, in the writer’s opinion, the chapter on religion might be enriched or strengthened.First, by way of general considerations, might be noted the extreme unbalance given the chapter by the loosely organized and often repetitious introductory section, with its 23 out of 52 pages for the chapter as a/whole. This is followed by a mere five pages on the Spanish church as against eight for the Portuguese and some ten for the British colonial churches. Perhaps more space for the Spanish section might be secured by omission of the several attempts to portray what happened to religious America after Independence; as belonging to the post-colonial period, this material seems irrelevant to the purpose in hand.
Some Ideological Aspects of the Conquest of the Philippines
Authors: Phelan John Leddy 
Published: July 2006

THE Spanish overseas empire was not won in a fit of absent-mindedness nor was it developed in a mood of salutary neglect. It was won with a conscience as well as with a sword.Some disagreement has recently been expressed as to whether the ideas of Francisco de Vitoria,primaprofessor of theology at the University of Salamanca at the time of his death in 1546, exercised any appreciable influence on the actual development of events and ideas in the New World. One thing is beyond contention. Vitoria’s thought had a decisive impact on the Philippines. The ideological controversy precipitated by the conquest of the archipelago often assumed the character of a creative commentary on the lectures of that great Dominican theologian.
The Influence of Benjamin Franklin in the River Plate Area Before 1810
Authors: Furlong Guillermo 
Published: July 2006

During the course of the eighteenth century two savants of Anglo-Saxon parentage reached something close to renown in the River Plate area, which then comprised what is actually Argentina, Paraguay, Bolivia, and Uruguay. These men were Isaac Newton and Benjamin Franklin.The British mathematician and philosopher was held in high esteem between the years 1730 and 1780. His popularity was due, in part at least, to the Jesuit professor of mathematics in Córdoba, who had formerly been Newton’s favorite student: the physician Thomas Falkner.
Forced Labor in Colonial Peru
Authors: Wiedner Donald L. 
Published: July 2006

The well organized Inca nation of Peru yielded to the Spanish quest for precious metals and mission fields. The new Indian subjects, having developed stable economic and political nationhood before the conquest, were accustomed to work and amenable to organization. Out of this substance, a colonial state could be moulded to make a substantial contribution to the Spanish purposes.Spaniards readily rationalized that precious metals were material rewards for the missions' spiritual ambitions; conquest itself had precedents both among the Romans and the Incas, but Spain's Christianity gave her even greater justification.
Yankee Sperm Whalers in Brazilian Waters, and the Decline of the Portuguese Whale Fishery (1773-1801)
Authors: Alden Dauril 
Published: July 2006

On April 28, 1774, the Boston News-Letter published at the bottom of its first page the following “extract” of a letter it had recently received from Fayal, the Azores:By a Vessel that arrived here last Month from Rio de Janeiro in the Brazils, we have accounts of a small Whaling Brig belonging to some Part of North-America, putting in there for Refreshments, but that Part of the crew were prevailed on either by fair or foul Means to enter on board a Portuguese Scow, to go on a Cruise of three Months a Whaling…. That the Brig still remained there in October last, with only the Captain and three People on board…. That the Portuguese provided themselves with Harpoons and other Necessaries, agreeable to the English Model, and were gone in Search of Spermaceti Whales, a Trade they have hitherto been entirely ignorant of, and are very desirous of acquiring some Knowledge in. All the oil they used to make in the Brazils was from the Bone Whales, and those they caught in such Abundance in open boats along the Shore that they migh[t] undersell any other Europeans if they were expert in their Business, but they never venture out of Sight of Shore.
The Captain's Widow: Maria Graham and the Independence of South America
Authors: Marchant Anyda 
Published: July 2006

On April 28, 1822, His Britannic Majesty's ship Doris, outward bound from Portsmouth, by way of Rio de Janeiro, entered the bay of Valparaíso in Chile with her flag halfmast. Aboard was the body of her captain, Thomas Graham, who had died as the vessel rounded Cape Horn. His widow Maria, looking out at the town that Sunday night, wrote in her journal:Many days have passed, and I have been unable and unwilling to resume my journal. To-day, the newness of the place, and all the other circumstances of our arrival, have drawn my thoughts to take some interest in the things around me. I can conceive nothing more glorious than the sight of the Andes this morning, on approaching the land at daybreak; starting, as it were, from the ocean itself, their summits of eternal snow shone in all the majesty of light long before the lower earth was illuminated, when suddenly the sun appeared from behind them and they were lost; and we sailed on for hours before we descried the land.
Memorial of Fray Juan de Silva to Pope Urban VIII.
Authors: Kelly Celsus 
Published: July 2006

Madrid, 20 September 1623.Requesting that the natives of the AustralLands be given into the care of the Franciscanfriars, who would undertake their conquestby spiritual and peaceful means.Most Holy FatherFriar Juan de Silva, preacher of the Seraphic Order of our Father St. Francis (and confessor of the Royal Palace of His Majesty), of the Province of Castile, prostrate at the feet of your Holiness says that, with zeal for the honor of God, Our Lord, and for the propagation of the Holy Gospel, and at the express command of his Majesty Philip II (who is in heaven), he went to the Realms of the Indies.
The War With the United States and the Crisis in Mexican Thought
Authors: Hale Charles A. 
Published: July 2006

After a border skirmish at the Rio Grande on April 25, 1846, A Mexico and the United States were at war, and within a few months Zachary Taylor’s troops had overrun the north, reaching Monterrey and Saltillo. At the same time an expedition under Winfield Scott landed at Vera Cruz and pushed inward along the ancient road of conquest, reaching the gates of Mexico City by August, 1847. Mexican resistance was heroic and determined in spots, but disorganization and poor leadership played havoc with any attempt at national defense. The capital fell and was occupied by the invaders, the Mexican government fled to Querétaro, and an ignominious peace treaty was negotiated and accepted by the helpless Mexicans, though not without serious opposition from the radical (puro) element which favored a last-ditch resistance. With the rapid subjection of the country and the loss of more than half its territory, the once proud and optimistic nation of Iturbide was left stunned; and it turned to bitter reflection upon its paralyzed condition and its flagrant display of weakness when faced by a small and not too efficient force of invaders.The very independence of Mexico was now threatened. Such an easy victory by a powerful neighbor would mean that Mexico might at any time be absorbed by the United States, especially when there was a movement for that purpose already afoot north of the Rio Grande. The easy optimism of the early days of the republic had now vanished. The shock of military disaster, after the dismal decade of mediocrity and humdrum military revolutions, accentuated a crisis in Mexican thought. Both liberals and conservatives now saw the necessity of imposing radical changes upon the course of independent Mexico. Since the overthrow of the radical Gómez Farias government in 1834, the country had been allowed to drift, and when the Americans invaded, its vigor appeared to be gone. In spite of the presence of a sizable moderate party, the factions became sharply differentiated as they had never been before in the history of the republic, except perhaps for the year 1832. Liberals and conservatives appealed to their traditional programs for solutions to Mexico’s crisis of 1847, and the seeds were sown for a great conflict.
Sixteenth-Century Reading in the Indies
Authors: Revello José Torre 
Published: July 2006

Among the many books destined for children, the one preferred in America during the colonial period was the Fables attributed to the Phrygian slave, Aesop. Translated into Spanish, it was found in the hands of travelers and colonists throughout the Spanish empire. The simplicity of the tales and the morals which they point out made them the delight not only of children but also of adults, who explained the precepts with purposeful wit.Aesop was one of the authors most read in the New World, according to what we can deduce by consulting the numerous lists of books which were sent to various parts of the American continent. His fables were also circulated in Latin and Greek, surely for pedagogical purposes. In Spain there was no lack of poets who devoted part of their work to fables, such as the Archpriest of Hita with his Enxiemplos, up to the culmination in the eighteenth century with Félix María Samaniego and Tomás de Iriarte, whose works it is logical to suppose were brought to the New World with many others of various kinds. By that time the shores of America were being swept by other ideas, distinct from those of the sixteenth and seventeenth centuries, which brought unrest to the minds of the people, ideas foreign to the calm and well-being of the two previous centuries.
Salazar's Report to the Third Mexican Council
Authors: Burrus Ernest J. 
Published: July 2006

On February 1, 1584, Pedro Moya de Contreras, archbishop of Mexico City, dispatched the official summons to the bishops of his ecclesiastical province to attend the Third Mexican Council set for the ninth of December of that same year. At the request of the bishop of the distant diocese of Guatemala, Fray Fernando Gómez de Córdoba, of the Order of St. Jerome, the opening date was postponed to January 20, 1585.One of the Archbishop's letters of convocation was addressed to the first bishop of the Philippines, Fray Domingo de Salazar, Dominican. From Salazar's reply we know that the Archbishop did not insist on his personal attendance nor did he even suggest that he send a delegate. The purpose of the letter was to inform Salazar of the convocation of the Council and invite him to send a written report on conditions of the Church in the Islands, and propose such problems as he thought the assembled bishop should discuss and strive to solve.
A Working Bibliography for the Study of Brazilian History
Authors: Burns E. Bradford 
Published: July 2006

Bibliographies for the study of Brazilian history are either too brief, such as those in the appendices of general textbooks, or too long, such as theManual Bibliográfico de Estudos Brasileiros. The present one aims to strike a happy medium and, by doing so, to provide a practical guide for the increasing number of students and of the general public in the United States who have an interest in learning more about the Brazilian past.The selection of books for this bibliography has not been entirely arbitrary. Because it is intended primarily for North Americans, I chose liberally of the material available in English. Conversely, I was more exclusive in selecting works in other languages. Of the voluminous literature available in Portuguese, I sought to point out only the outstanding works—whether for quality of style, depth of research, originality, or at times, because they were the only examples of their kind in neglected aspects of Brazilian history. A few books of exceptional merit or interest in French and Spanish also were added. Doubtless I have included here some works which others may consider unworthy, to the exclusion of some they may consider indispensable. Still, I believe this bibliography will fulfill its primary purpose of indicating the basic material available to the student of Brazilian history.
The Impact of the Wars of Independence on the Institutional Life of the New Kingdom of Granada
Authors: Capdequí José M. 
Published: July 2006

In the following study we are presenting, as a supplement to our latest book, Las Instituciones del Nuevo Reino de Granada al tiempo de la independencia, a documentary study on the repercussions which the wars of independence had upon the institutional life of the provinces of New Granada that were still in the hands of the Spanish.Many of the documents which are cited here show us the innermost idéas of the Spanish leaders in those difficult days when so many institutions were crumbling not only overseas but in Spain itself. By comparing documents concerning the metropolis and the colony, we can gain a fairly good idea of the institutional comings and goings, the efforts to obtain regularity in the functioning of the various governmental bureaus, and the useless attempts to control the uncontrollable.
Fray Jose Maria de Jesus Belaunzaran y Ureña Bishop of Linares, Mexico (1772–1857)
Authors: Murray Paul V. 
Published: July 2006

It is sad but true that few Mexicans of our day, even erudite ecclesiastics and faithful Catholic lay historians, know very much about the prelates who led their church during the difficult years from the achievement of independence in 1821 to the commencement of the Reform movement in 1854. Perhaps some will mention a Portugal of Michoacán or a Vasquez of Puebla or a Garza y Ballesteros of Mexico. Not many, however, will remember a Franciscan friar whose life and works have almost been forgotten but who certainly deserves to be remembered by his countrymen and co-religionaries. A famous Catholic review, published in the city of Mexico, carried this note in its issue of September 17, 1857:
With the most profound sorrow we announce to our readers that on the eleventh of this month in this capital the Most Illustrious Fray José María de Jesús Belaunzaran died at the age of eighty-five.
El Convento de San Juan Del Rio y Fray Esteban Benitez
Authors: Saravia Atanasio G. 
Published: July 2006

Es de conocimiento general la parte tan importante que en la evangelización de la Nueva España tomó la Orden de San Francisco, a la que pertenecían los primeros apóstoles que en estas tierras comenzaron a predicar y a enseñar el cristianismo.Conforme fué ensanchándose el territorio conquistado ensanchábase también la labor de los religiosos, pues que sin abandonar los puntos de sus primeras predicaciones y trabajos que amparaban para su continuación con las doctrinas y conventos que iban estableciendo, se extendían en su misión de predicar a los indios en los territorios en donde se iba introduciendo la conquista yendo a la par de los conquistadores y aún, en ocasiones, adelantándose a éstos para ir atrayendo al cristianismo a las gentes de las tribus que esparcidas se encontraban en los nuevos territorios que se iban descubriendo.
Contenido Misionologico de la Obediencia E Instruccion de Fray Francisco de los Angeles a los Doce Apostoles de Mexico
Authors: Fernández Juan Meseguer 
Published: July 2006

Acertadamente se ha calificado de “carta magna de la civilización mexicana” a la Obediencia e Instrucción que Fr. Francisco de los Angeles Quiñones, ministro general de la orden franciscana, entregara a Fr. Martín de Valencia y a sus compañeros poco antes de partir de España para el imperio axteca. En sus cláusulas, rebasando los límites de las fórmulas oficiales, vuelca Quiñones su espíritu misionero, de raigambre profundamente franciscana y sienta los principios básicos de todo apostolado con especial referencia al franciscano.Con todo, nadie se ha parado a analizarlos bajo el aspecto misionológico ni subrayado la importancia e influjo que tuvieron en la epopeya evangelizadora de los Doce. Es lo que nos proponemos hacer en estas páginas.
Enrico Martínez of New Spain
Authors: Mathes Valerie L. 
Published: July 2006

Enrico Martínez, an important but little known figure in New Spain, was an extremely talented man with a wide range of I interests. Interpreter for the Inquisition, Royal Cosmographer for the Consejo de Indias in Mexico, author, printer and cartographer, Martínez was also the architect and engineer of the drainage system (desagüe) of the Valley of Mexico.Despite his important governmental positions and the Spanish obsession for record-keeping, Martínez’ national origin remains undetermined. One major documentary source relative to the desagüe states that his true name was Henrí Martin, that he was of French origin and that he later Hispanicized his name to enter Spanish territories legally; however, other sources ascribe his nationality to various other countries. Interested in solving this discrepancy, Joaquín García Icazbalceta stated in a letter to Nicolás León on April 23, 1883, that he had searched for data on Martínez but “was unable to find any material that determined his origin. Nevertheless Francisco de la Maza, author of the introduction to a modern edition of Martínez’ Reportorio de los tiempos e historia natural de Nueva España and his principal biographer, stated that Martínez was definitely German and that his true name was probably Heinrich Martin. According to Maza, Martínez was born in Hamburg between 1550 and 1560 and was probably a Protestant because Hamburg was one of the first German cities to become involved in the Reformation. Martínez spent his first eight years in Hamburg, then journeyed to Sevilla possibly at the request of the Martins, probably German relatives who were printers. Although no definite documentation has been located, it is reasonable to presume that if he were in fact Protestant he must have converted to Catholicism during his stay in Spain, a sine qua non for his immigration to New Spain and for his appointment as translator for the Inquisition in later years. Martínez remained in Sevilla until he was nineteen, returning then to Hamburg for a year and one-half, and at age twenty, he traveled throughout Europe, spent enough time in Paris to graduate with a degree in mathematics, and then traveled on to Poland. From eastern Europe, Martínez returned to Spain where he resided in Madrid, Toledo and Sevilla; and in 1589 he sailed to New Spain on the same fleet as his protector and friend, Luis de Velasco, newly appointed Viceroy of New Spain and Juan Ruiz de Alarcón, later author of a comedy entitled, El Semejante a sí mismo which mentions the desagüe of Mexico.
Juan de Miralles and the American Revolution
Authors: McCadden Helen Matzke 
Published: July 2006

In the Presbyterian burying ground at George Washington's encampment in Morristown, New Jersey, on April 29, 1780, Roman Catholic burial rites were performed for a distinguished emissary from Cuba. Dr. James Thacher, army surgeon, recorded the obsequies in his Journal thus:His Excellency General Washington, with several other general officers and members of Congress, attended the funeral solemnities, and walked as chief mourners. The other officers of the army, and numerous respectable citizens, formed a splendid procession, extending about one mile. The pall-bearers were six field officers, and the coffin was borne on the shoulders of four officers of the artillery in full uniform… A Spanish priest performed service at the grave, in the Roman Catholic form. The coffin was inclosed in a box of plank, and all the profusion of pomp and grandeur were deposited in the silent grave, in the common burying-ground, near the church at Morristown.
Some Protestant Missionary Letters Relating to the Religious Question in Brazil: 1872–1875
Authors: Vieira David Guerios 
Published: July 2006

The above-quoted letter, along with a score of other letters from the Reverend A. L. Blackford, as well as from other Presbyterian missionaries in Brazil, throw a new light on the so-called Religious Question of the 1870's.The Religious Question or Masonic Question, as all students of Brazilian history well know, was the incident which began in December of 1872, when Bishop Dom Frei Vital M. Gonçalves de Oliveira, of the Diocese of Olinda, Pernambuco (who later on was joined by Bishop Dom Antonio de Macedo Costa, of the Diocese of Pará), ordered all Catholics who were Masons to be expelled from the Catholic fraternal organizations known as confrarias. The confrarias, which were dominated by Masonic elements, refused to expel the Masons from their midst. The Bishop, in return, interdicted all of the recalcitrant confrarias and their churches in the Diocese. The confrarias appealed to the Crown demanding that the Bishop be restrained by the Imperial Power of Patronage, as under the law of the land—as interpreted by the Crown—the Bishop was not entitled to take such a measure. The Papal Encyclicals, which the Bishop was using as his guide, had never been approved by the Crown and as such, were not legally enforceable in Brazil. The Imperial Patronage of the Church, which had been inherited from the Portuguese kings, was very jealously guarded by the Emperor.
Silvestre Terrazas and the Old Regime in Chihuahua
Authors: Sandels Robert 
Published: July 2006

From 1903 to 1911, Chihuahua was dominated by the Terrazas-Creel clan. For the patriarch of the clan, Luis Terrazas, the great latifundist and cattle baron, it was a prosperous time. He occupied the office of governor for the first fifteen months of the period and then retired, turning it over to his son-in law, Enrique C. Creel, who served first as interim and then as constitutional governor until the eve of the Madero revolt in 1910.The effects of porfirismo filtered down to Chihuahuans through the clan. It dispensed offices, lucrative contracts, and concessions through Creel’s científico connections in Mexico City. It monopolized the state legislative offices—only twenty-seven persons sat in the legislature from 1903 to 1911 with the clan names of Terrazas, Creel, and Cuilty occurring in every session.