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Sign.: A-B\p8\s Texto a dos col. con apostillas marginales Port. con esc. xil. de la ciudad de Huesca enmarcado en orla tip

Tít. tomado de principio de texto Traslado firmado por Alfonso Durán y Barazábal en Tolosa, 24 nov. 1799 Sign.: [ ]2

Copia digital. Madrid : Ministerio de Cultura. Subdirección General de Coordinación Bibliotecaria, 2006 Foliación en arábigos

Decreto 17880516 Sign.: [ ]4 Portada con escudo xilográfico

Decreto 17880401 Sign.: [ ]4 Portada con escudo xilográfico

La fecha de pub. precede al editor, Port. con grab. xil. esc. real., Inic. grab., Enc. Perg., Sign.: A6

Decreto 17880808 Sign.: [ ]4 Portada con escudo xilográfico

Sign.: a-b8 Portada con escudo xilográfico real

3 ej. de la misma obra., Port. con orla tip., Inic. grab., Encuadernado en v. de varios., Enc. Perg., Sign.: A-N2, O1

Desde la "arqueologia de la peregrinacion" analizamos algunos aspectos del ceremonial asociado a la capacocha del volcan Llullaillaco (Puna de Atacama) como el origen de los grupos sociales involucrados, y el protagonismo del Estado inca en este ritual. La investigacion en el Cementerio ubicado en el volcan, logro establecer la participacion de grupos atacamenos. Los analisis arquitectonicos, ceramicos, bioarqueologicos (quimico-isotopicos) y etnohistoricos, permiten proponer que esa participacion se materializo en el aporte de bienes, alimentos, fuerza de trabajo e incluso en el sacrificio de algunos de sus miembros. Finalmente discutimos el clasico enfoque arqueologico acerca de este tipo de ritual como dominio exclusivo y protagonico del Estado inca. Palabras clave : ceremonial; incas; peregrinacion; santuarios de altura; Atacama; bioarqueologia; isotopos estables. Abstract From the "archaeology of pilgrimage", we analyse some aspects of the ceremonial associated with the capacocha of Llullaillaco volcano (Puna of Atacama), the origin of the social groups involved, as well the leadership of the Inca State in this process. The archaeological research on the Cementerio site situated on the the volcano supports the participation of local groups in State rituals associated to this mountain. Through analysis of architecture, pottery, bioarchaeology (chemical-isotopic) and ethnohistory, we propose that such local participation materialized in the provision of goods, food, labour force and even at the sacrifice of his members. Finally we discuss the classic archaeological approach to this ritual as exclusive domain of the Inca State. Palabras clave : ceremonial; inca; pilgrimage; high altitude shrines; Atacama; bioarchaeology; stable isotope.

Este artigo discute características cerimoniais da primeira embaixada cordovesa enviada a Constantinopla por ‘Abd al-Raḥmān II, amīr do al-Andalus. A embaixada é o resultado de uma missão enviada pelo imperador bizantino, Teófilo, a Córdova em 225 A.H. (ca. 839/840 A.D.). Tendo em consideração que a embaixada de al-Ghazāl em Constantinopla não pretendia a cimentação de uma aliança política, esta é normalmente descartada pelos historiadores como apenas contendo elementos “anedóticos,” indignos de comentários. Contudo, as situações descritas revelam importância cerimonial. Poesia, como parte integrante to protocolo ritualizado, gestos cerimoniais e situações, cujo palco é a corte bizantina, serão discutidos. This article discusses ceremonial features of the first Cordovan embassy sent to Constantinople by ‘Abd al-Raḥmān II, amīr of al-Andalus. It is the result of a mission sent by the Byzantine Emperor Theophilos to Cordoba in 225 A.H. (ca. 839/840 A.D.). As al-Ghazāl’s mission to Constantinople does not have the intent of drawing a political alliance, it is usually dismissed by historians as only containing “anecdotic” accounts not worth to be commented. However, situations described reveal ceremonial significance. Poetry within the ritualized protocol, ceremonial gestures and events taking place at the Byzantine court of Theophilos will be discussed.

La aspersión con agua bendita era uno de los rituales por los que se construía la autoridad civil y eclesiástica en el siglo XVIII Estaba asociado tradicionalmente a los honores del Patronato Regio y a la jerarquía del clero sobre los seglares. En este siglo, hubo intentos por extenderlo a las nuevas autoridades introducidas por las Reformas Borbónicas y, sobre todo, a las autoridades municipales, bajo el argumento de la utilidad pública.

The Cyropaedia is a long text involving many different approaches; and yet there is a major split in the work: the taking of Babylon which, at the end of Book 7, marks the end of Cyrus' military conquest. Indeed, while throughout the first part, the young conqueror was at the head of a kind of "travelling Republic" and was deliberately rejecting the slightest display of luxury, the circumstances turn to be entirely different with the defeat and the fall of the enemy capital town. Cyrus settles down in the palace under Hestia's patronage. The last conquests are swiftly reported in just a few sentences. And then, a crucial pattern appears, the development of which gives a framework to the whole beginning of Book 8: the notion that the sovereign must be very parsimonious and cautious in his public appearances. From then on, the conqueror decides to wear the Median dress, as well as shoes with thick soles, and to make up his eyes.For a long time, scholars have been puzzled by this adoption of Eastern pomp – apparently praised by Xenophon. In order to elude the questions raised by this part of the text, some doubts have sometimes been expressed as to its authenticity. Some interpreters have also avoided the problem by assuming that Xenophon mentioned this episode in order to suggest that he was himself keeping his hero at a distance for moral reasons. I will assume here that this adoption of a foreign ceremonial by Xenophon's hero has a political meaning, and not a moral one. The adoption of Eastern pomp is a new governmental technê, which is related to Cyrus' settling in his palace; it is also linked to his wish to deal with issues of imperial deportment and of territorial security and no longer with military problems. For Xenophon, the problem is to find a good and exact balance between what is required by the ruling of such a huge empire – which obliges the ruler to resort to luxurious pomp – and those requirements imposed by the ruling of his own body – and, especially, the necessary inner asceticism of a good leader.