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Dutch Playwright in the Golden Age
Joost van den Vondel (1587-1679) was the most prolific poet and playwright of his age. During his long life, roughly coinciding with the Dutch Golden Age, he wrote over thirty tragedies. He was a famous figure in political and artistic circles of Amsterdam, a contemporary and acquaintance of Grotius and Rembrandt, and in general well acquainted with Latin humanists, Dutch scholars, authors and Amsterdam burgomasters. He fuelled literary, religious and political debates. His tragedy 'Gysbreght van Aemstel', which was played on the occasion of the opening of the stone city theatre in 1638, was to become the most famous play in Dutch history, and can probably boast holding the record for the longest tradition of annual performance in Europe. In general, Vondel’s texts are literary works in the full sense of the word, complex and inexhaustive; attracting attention throughout the centuries.

Contributors include: Eddy Grootes, Riet Schenkeveld-van der Dussen, Mieke B. Smits-Veldt, Marijke Spies, Judith Pollmann, Bettina Noak, Louis Peter Grijp, Guillaume van Gemert, Jürgen Pieters, Nina Geerdink, Madeleine Kasten, Marco Prandoni, Peter Eversmann, Mieke Bal, Maaike Bleeker, Bennett Carpenter, James A. Parente, Jr., Stefan van der Lecq, Jan Frans van Dijkhuizen, Helmer Helmers, Kristine Steenbergh, Yasco Horsman, Jeanne Gaakeer, and Wiep van Bunge.


translation, and a distant adaptation, namely, Antonio de Eslava’s Noches de Invierno (Pamplona/Barcelona 1609); Matthäus Drummer von Pabenpach’s German translation of it, Noches de Invierno, Winternächt (Vienna 1649); and Johann Beer’s Zendorii a Zendoriis Teutsche Winternächte (Nuremberg 1682). In so

In: Daphnis

Confrontations: Gender as a Factor in Indian Adaptation to European Colonization in New France”, American Quarterly 38, no. 3 (1986): 470–472. For the role of native women as “negotiators of change” in New France’s western fur trade, see Susan Sleeper Smith, “Women, Kin, and Catholicism: New Perspectives on

In: Journal of Early American History

calculations becomes clear: in reality, the calculation of equivalence between lunar and solar cycles was a huge simplification of another greater problem, which was that of the adaptation of complex lunisolar calendars which had to contain a religious component but also had to be explained within a coherent

In: Journal of Early Modern History

with recent trends in the sociology of religion, particularly several recent adaptations of theories of “the religious field.” The theory of the religious field contains several elements which might allow historians to frame long-term histories—and it provides a potential meta-language in which

In: Church History and Religious Culture

from the long chapter 2, might be one of the main reasons why and how the Chapter managed to survive several turbulent episodes. As such, survival of institutions due to adjustment and adaptation to changing circumstances and requirements, has often occurred. At one end of the spectrum, one may think

In: Church History and Religious Culture

adaptation of the term. 30 Counterintuitively, the many attempts to nuance, distinguish, or (on the other hand) connect different aspects and regional dynamics of reform and Reformation thus also have the unintended consequence of reinforcing older perspectives—especially outside of the specialized research

In: Church History and Religious Culture

The Lay Folks’ Catechism was produced, Simmons and Nolloth identified a specifically “Wycliffite adaptation” of the catechism (Lambeth Palace Ms 408), which is produced in their EETS edition in parallel with their example of the orthodox and in their terms “original” text described as “Archbishop

In: Church History and Religious Culture

transmission in the form of devotional texts in religious miscellanies and anthologies, chiefly the works of Richard Rolle or adaptations of them. Throughout, I explore how Bourdieu’s concept of the religious field can inform our understanding of the relationship between these different mechanisms of religious

In: Church History and Religious Culture

do enable us to place the Jesuits’ adaptations to the cultural universe of the natives within their original ideological context. What was the symbolic and spiritual context in which they described their developing work of evangelization among the nomadic Algonquians in the 1640s? How do the Jesuits

In: Journal of Jesuit Studies