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Health inequality is not only a major problem today; it left its mark upon past societies too. For much of the past, health inequality has been poorly studied, mostly because bioarchaeologists have concentrated upon single sites rather than a broader social landscape. This article compares 476 adults in multiple locations of medieval Cambridge (UK). Samples include ordinary townspeople (All Saints), people living in a charitable institution (the Hospital of St. John), and members of a religious order (the Augustinian Friary). These groups shared many conditions of life, such as a similar range of diseases, risk of injury, and vertebral disk degeneration. However, people living on charity had more indicators of poor childhood health and diet, lower adult stature, and a younger age at death, reflecting the health effects of poverty. In contrast, the Augustinian friars were members of a prosperous, well‐endowed religious house. Compared with other groups, they were taller (perhaps a result of a richer diet during their adolescent growth period); their adult carbon and nitrogen isotope values are higher, suggesting a diet higher in terrestrial and/or marine animal protein; and they had the highest prevalence of foot problems related to fashionable late medieval footwear. As this illustrates, health inequality will take particular forms depending upon the specificities of a social landscape; except in unusual circumstances where a site and its skeletal samples represent a real cross‐section of society, inequality is best investigated by comparison across sites. [ABSTRACT FROM AUTHOR]

At the time when Spanish Crown was consolidating its presence in American lands through the dispatch of its royal officials, in his treaty Sobre justicia distributiva Friar Juan Zapata y Sandoval, who belonged to the Creole elite, supports the idea that men born in the New World should enjoy ecclesiastic benefits and secular trades in their republics by election, since he considers them worthy and with enough merits to be candidates. In this paper my aim is to research his actual position on these matters within the section "Acerca de la distribución de los oficios seculares" in the same treaty, to prove that Zapata could not really sustain his defense in favor of those men born in the New World. [ABSTRACT FROM AUTHOR]

In February and March of 1812, Indigenous, mestizo, and creole rebels led an uprising in and around the colonial city of Huánuco in the viceroyalty of Peru. The diversity of the insurgent army reflected, to an extent, the vision of bilingual friars who, in the months preceding the uprising, had written, translated, and distributed pasquinades that called on residents to unite and drive out the Spanish. Although the insurgent army had two initial victories, Spanish authorities quickly put down the movement and began an investigation into the motives and leaders of the rebellion. Their interrogations led them to the subversive friars and the " papeles seductivos " (seductive papers) that these men of the cloth had been circulating. Using a collection of digitized documents from the uprising, which includes several examples of these seditious verses, this paper examines the significance of the Huánuco Rebellion in Peruvian and Latin American history. The rebellion demonstrates the potential of friars in their role as mediators of information to destabilize colonial relations. Additionally, the diverse army of insurgents complicates, at least to a degree, historians' frequent characterization of Peru in the independence era as a bastion of royalism beset by ethnic tension. [ABSTRACT FROM AUTHOR]

The article focuses on the history of the Fulda Franciscan monastery, highlighting the practice of "termin" or collecting alms. It discusses three main topics: the origins of the Franciscan order as a mendicant order, the institutional changes and challenges faced by the monastery during the 17th century, and the detailed development and administration of alms collection districts during the 18th and 19th centuries.

The article focuses on the significance of a letter from Francis of Assisi to Brother Antonius in 1224, marking a pivotal moment for the Franciscan Order's embrace of scholarly pursuits. Topics include the founding of the "fratres sapientes," the integration of academic education into the Franciscan ethos, and the subsequent roles these educated friars played in academia, papal service, and within the Church hierarchy. It mentions letter underscores Francis' spiritual foresight.

This article reassesses the growth of the Dominican Order in early-thirteenth-century Rome by exploring the transformation of the dilapidated church of San Sisto into a universal convent for all Roman religious women—a project first envisioned by Pope Innocent III and later achieved by Pope Honorius III (with the help of Dominic of Caleruega). Cecilia of Rome's Miracula beati Dominici is one of the few sources to describe San Sisto's origins. But, while scholars have long depended on the Miracula to document the creation of this convent, that text has also become a source for the equation between the culture of Rome's female religious and notions of decline and degradation. By pairing Cecilia's memories with extant charter evidence from her former convent, this article argues that efforts to regularize and contain what was a varied female religious experience ultimately served to give both Roman religious women and Dominican friars more concrete institutional identities: identities that equated good female religious life with enclosure and the new religious order of preachers with growth of the institutional church. Finally, the article argues that the new religious foundation at San Sisto expanded the papacy's political and financial authority in Rome. [ABSTRACT FROM AUTHOR]

This article deals with the urban integration of Spanish Dominican convents through preaching. This subject, which has been developed in other geographical areas (especially in Italy), is still infrequent, with some exceptions, in the historiography on the Hispanic kingdoms. This article therefore aims to lay the foundations for a reflection on the location of convents in Spanish cities. How are they situated in relation to other areas of religious life? For example, the convent, now disappeared, of the Dominicans in Barcelona was located in a symbolic position outside the city walls, but opposite the cathedral. We will also deal with the use of large squares, through the location of fixed or mobile pulpits, and the large sculpted façades (which appeared in the Dominican churches of the late 15th century in Segovia, Ávila, Valladolid and Salamanca), which can be analysed as iconographic supports for preaching.

In 1579, four years after the visit of the Augustinian missionaries Martín de Rada and Jerónimo Marín to Fujian, a new group of Spanish friars reached China from the Philippines. The mission of Pedro de Alfaro, O.F.M., has generally been dismissed as a useless attempt to break the spiritual monopoly of the Society of Jesus in East Asia, which was perceived as an attempt to put at risk the careful labor of the first generation of Jesuit "giants." However, as this study shows, the arrival of the Franciscans in Guangzhou cannot be simply regarded as a reckless behavior to "smuggle" the Gospel in China by means of some local Cantonese convert. Alfaro and his brethren pursued a specific goal, which was related to the recent achievements of Spanish diplomacy. Rather than Guangdong, they tried to reach the coast of Fujian (Chincheo), to carry on the mission of the Augustinians, who had visited Fuzhou in 1575. With the indirect support of some local encomenderos , the Franciscans intended to take advantage of the words of "friendship" expressed by Governor Liu Yaohui and other Mandarins to Rada and his fellows. Through a comparative analysis of European and Chinese coeval sources, notably some unpublished letters and reports, this article offers a reinterpretation of the aims and results of the Alfaro mission, shedding new light on a well-known but not yet fully explored page of the history of the early Christian presence in China. [ABSTRACT FROM AUTHOR]

El movimiento iniciado por Francisco de Asís ha sido asociado a lo largo del tiempo a un mensaje cristiano de paz, tolerancia y misericordia. Sin embargo, en la historia de la Orden encontramos diversos testimonios que refieren a situaciones turbulentas. El objetivo de este trabajo es ahondar sobre las diferentes formas en que se manifestaron la violencia y el conflicto entre hermanos a partir de un testimonio: el que desplegó fray Ubertino de Casale en los debates del concilio de Vienne entre 1310 y 1312. De este modo, se realizará una recolección de las diversas situaciones denuncias en torno a tópicos específicos, a la vez que se analizará con una mirada de análisis del discurso cuáles son los recursos que se despliegan a la hora de representar la violencia Abstract The movement initiated by Francis of Assisi has been identified over time with a Christian message of peace, tolerance and compassion. However, we find various testimonies that refer to turbulent situations in the history of the Order. The purpose of this study is to delve into the various means by which violence and conflict between friars themselves have surfaced. We will focus on friar Ubertino of Casale’s testimony in the debates of the Council of Vienne between 1310 and 1312. Through his testimony, we will identify a series of complaints by way of specific stereotypes, and through the use of discourse analysis we will unveil the elements utilized in order to represent violence.

Durante la Baja Edad Media, varios miembros de las élites de poder tomaron el hábito y profesaron en algún monasterio, aunque en número inferior a las mujeres. Se analizan sus motivaciones desde un punto de vista socioeconómico –viudedad, invalidez, bastardía, vasallaje a los patronos y reajustes patrimoniales– y político –contactos previos con la corte–. Se abordan las dinámicas en la profesión de los diferentes estamentos: los oficiales y miembros del entorno de la corte, la alta nobleza y las oligarquías urbanas. Algunos de ellos hicieron carrera eclesiástica dentro de la orden a la que pertenecían o en la clerecía secular, como obispos y arzobispos; esto último, unido a que los religiosos recibieron privilegios y donaciones de la familia real y de la nobleza, dio lugar, además de aumentar las diferencias sociales entre los profesos, al surgimiento de conflictos por las dotes y los bienes donados. Abstract During the late Middle Ages, many male members of the political elite took the habit and were professed at a monastery, though to a much lesser extent than women. Their motivations are examined from a socioeconomic perspective (widowhood, disability, bastardy, vassalage to patrons, and changes in wealth) and from a political point of view (previous contacts with the king’s court). We will address the dynamics in the profession of the different estates: the officers and members of the court, the higher nobility and the urban oligarchies. Some of these men attained the dignity of bishop and archbishop while being in a religious order, or as members of the secular clergy. This situation, together with the fact that certain members of the clergy received privileges and donations from the royal family and the nobility, led to an increase in social differences among the clergy, and to conflicts due to dowries and donations.

New Spain was the site not only of one of the largest-scale missionary enterprises in Christian history, but also of a prolonged encounter among diverse medical traditions of Mesoamerican, African, and European origin in which male missionaries were central. Given the paucity of licensed physicians in the colony, religious involvement in medical practice remained significant throughout the colonial period. This paper considers the confluence of religion and medicine in the encounters that friars and inquisitors had with women, arguing that in these encounters, missionaries and inquisitors participated in the translation, circulation, and creation of medical knowledge and positioned themselves as both theological and medical authorities, as proponents and translators of Galenic medical theory, and as "confessor-physicians" rather than "confessor-judges." Women thus played a crucial interlocutory role in the articulation of a colonial religio-medical regime whose primary framers were not physicians, but clergymen. [ABSTRACT FROM AUTHOR]

The Dominican Father Gregor Pogrányi was arrested by the royal authorities in May 1738 in the priory of Košice on suspicion of having committed the crime of lèse-majesté and was subsequently heard by a special court. He was charged with complicity in the anti-Habsburg opposition carried out by the Upper Hungarian nobles, especially Imre and György Gombos. The article deals with the controversy between Emperor/King Charles VI/III and the Dominican Order, who protested against such action by referring to the privilegium fori. [ABSTRACT FROM AUTHOR]

This is the second part of a two-part edited presentation of Sylvia Townsend Warner’s unfinished sequel to her 1948 novel The Corner That Held Them. The first part was published in the Sylvia Townsend Warner Journal 2020:1, pp. 8–38. Part 2 continues to describe the early stages of a pilgrimage from England to Jerusalem.

This work studies some of the repercussions of the congregation of Indians on the doctrines of friars and the role played by the viceroys. Likewise, it proposes to problematize the development of doctrines at the beginning of the seventeenth century, a stage little studied compared to the sixteenth century. For this, two primary sources have been consulted: the reports of the viceroys to Madrid and the book of congregations of New Spain, in addition to other documents of religious of the time and councils. The general congregation was a favorable juncture to strengthen the exercise of the royal patronage in doctrines. Consequently, the viceroys founded new doctrines, but above all, they created several dozen assistances with a permanent minister. Although they allowed the continuity of the header-visits model, the viceroys made many adjustments in the structure of the doctrines: they reinforced headers with more Indians but did the same in in various smaller towns. Many of these acquired the rank of assistances with their own annexed towns. The parochial ties between smaller towns and their headwaters were reaffirmed, usually by the viceroys themselves, but also by the Indians and the religious. The friars were urged to fulfill their spiritual obligations in all the towns that constituted a doctrine, and not only in the head. In the future, the impacted of congregations on the parish life of dioceses will have to be analyzed in a more systematic way. [ABSTRACT FROM AUTHOR]

The article focuses on project "Franciscan landscapes: the observation between Italy, Portugal and Spain (F-ATLAS)," a European project carried out under the JPI-CH Program. It mentions F-ATLAS, seeks to combine several research techniques with the objective of to evaluate the mendicant network of the Order of Saint Francis between Italy, Portugal and Spain. It also mentions aims to contribute to the conservation, protection and promotion of the Franciscan heritage in Southern Europe.

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This is the second part of a two-part edited presentation of Sylvia Townsend Warner's unfinished sequel to her 1948 novel The Corner That Held Them. The first part was published in the Sylvia Townsend Warner Journal 2020:1, pp. 8-38. Part 2 continues to describe the early stages of a pilgrimage from England to Jerusalem. [ABSTRACT FROM AUTHOR]

This article proposes a new approach to the representation of ceremonial cycles in pre- Hispanic religious codices. On the one hand, there is the influence of the vision of the friars, and their collaborators, in the production of historical sources regarding native religión; and the successive modern interpretations are questioned. On the other hand, a different approach is proposed based on field experience in the Mazatec region of Huautla de Jiménez, where nightly ceremonies, known as "evenings" since the time of María Sabina, open the door to rituals and knowledge which is almost completely unexplored in the existing literature on Mesoamerican religion of both the past and present. [ABSTRACT FROM AUTHOR]

An early rescue excavation in 1900 revealed part of a medieval building of the Dominican friary of Black Friars, London. Further archaeological work in the twentieth century revealed other parts of the building. Here, the authors consider the archaeological and architectural evidence, including a preserved in situ window and two relocated ex situ architectural features. Alfred Clapham suggested in a 1912 article in Archaeologia that the building was the Dominican provincial prior's house; the present authors instead identify the ground-floor chamber as the late thirteenth-century chapter house. Construction of the friary (the second London Black Friars) began in 1278 or 1279 and the chapter house, funded by a will of 1281, was probably built later in the 1280s. The lower chamber was a well-lit, five-bay undercroft with a quadripartite vault rising from Reigate stone responds and Purbeck marble columns: this was probably the chapter house chamber. The hall-like chamber over was approximately 57ft by 28ft (17.3m × 8.5m) and may have been the library. The building may be the work of Robert of Beverley, the king's master mason from 1260, perhaps in conjunction with Michael of Canterbury. French royal works of the thirteenth century (such as the lower chapel of the Sainte-Chapelle, Paris) may have served as inspiration. [ABSTRACT FROM AUTHOR]

Copyright of Studia Histórica: Historia Moderna is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Holiness was of great importance to medieval society. It was the goal of the earthly life of many people, among whom should be included members of religious orders. Many saints who influenced the masses with their lives came from the mendicant orders. The Kingdom of Hungary is no exception and in its medieval history such mendicant orders boasted a number of personalities who were ascribed holiness and sainthood. In addition to St. Elizabeth and St. Margaret there were other lesser-known saints who came from or lived in the Kingdom of Hungary. The Augustinians too were a mendicant order. Information about three such saints come from this medieval Kingdom of Hungary. This paper aims to analyse the fates of these three figures, about whose life in the order there is only brief information. The paper will focus in detail on the life of St. Vitus of Pannonia, who was one of the most important Augustinian order saints in the Kingdom of Hungary. In addition to St. Vitus of Pannonia, brief information about two others has survived, namely St. Sebaldus the Confessor and Blessed Francis Hungarus. This paper will try to find answers to basic questions, such as whether these personalities even existed, when they lived and what was their life story. I will also try to summarize the available information about some of the other saints in order to illustrate how the order presented itself through personalities who were able to influence the general public’s opinion at the time. The study will have two parts: the first one, which will outline basic information about the saints from the Kingdom of Hungary, and the second one, which will focus on the Kingdom of Hungary saints who belonged to the Augustinian order. [ABSTRACT FROM AUTHOR]

The article presents a brief note on Melchor de Talamantes, who was a Mercedarian friar and priest, a political liberal, and a leader in Mexico's movement for independence from Spain. The author tries to reassess him as the protagonist of his time, as well as to highlight his legacy and projects, as an inspiration of a pressing news for Peru, Mexico and Latin America in general. Unfortunately, more than two centuries away, he remains a great stranger among people and the few lines that are dedicated to the general works of history are still too short.

Some historians from the end of nineteenth century mentioned that an embassy from the Golden Horde was sent by the Khan Özbeg to the papal court in Avignon in the 1330s. This mission was led by two Dominican friars and travelled via the Hungarian Kingdom and Venice to Avignon. Although the diplomatic relations between the Golden Horde and the papal court intensified during Özbeg’s long rule, there was only one recorded embassy sent to Avignon by the Khan Özbeg in 1340. The present paper’s aim is to identify the two Dominican friars who visited the Hungarian ruler’s court as well and to point out that they were not the khan’s envoys but two missionaries worked in the Crimea and they visited Avignon to report about their missionary achievements. [ABSTRACT FROM AUTHOR]

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie III, Historia Medieval is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie III, Historia Medieval is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the history and archaeology of the Dissolution of the mendicant friaries in the Midlands, against the background of changing attitudes to both friary communities and their buildings in the 1530s. There is a range of surviving sources for the process, which record details of friary properties and household contents. As the suppressions progressed, there was some limited discourse about the possible fate of these properties, but the outcome for the majority was the creation of derelict spaces within towns, echoing the redundancy of the former members, who, unlike regular choir monks or Austin canons, had no pensions to support them. There is a very low survival rate of friary buildings, largely because their urban locations made them particularly vulnerable to quarrying for local rebuilding projects. Even the friars, the most visible and popular of the religious orders, at least in towns, raised little support once their fate was decided. [ABSTRACT FROM AUTHOR]

Exploring a late medieval chapter in the long history of interpenetration between Jewish and Christian representations of martyrdom, this study seeks to contextualize Jewish accounts of the willing death in 1264 of a Christian convert to Judaism named Avraham ben Avraham avinu of Augsburg. According to the Nuremberg Memorbuch and two piyyutim, Avraham of Augsburg courted death at the stake in an exceptionally dramatic and confrontational way. He destroyed Christian devotional objects, publicly blasphemed against Christianity, and proclaimed his Jewish identity in explicit opposition to Christianity. This study analyzes these Jewish accounts in light of roughly contemporaneous Jewish and Christian sources that may be divided into three categories: first, Jewish texts about the willing deaths of other individuals who converted to Judaism or who returned to Judaism after having converted to Christianity; second, Christian accounts of the willing deaths of individuals who converted or returned to Judaism; and third, Christian descriptions of the willing deaths of Christians who returned to Christianity after having converted to Islam. In the process, this study demonstrates that the story of Avraham of Augsburg partook of a "cultural repertoire" that late thirteenth- and fourteenth-century Jews and Christians shared. It suggests also that converts and returnees to Judaism—and in particular Dominican and Franciscan friars who converted to Judaism—may have played a key role in the development of this repertoire. [ABSTRACT FROM AUTHOR]

Missionaries of the Franciscan apostolic colleges de Propaganda Fide in Colonial New Spain (Mexico) operated within networks that connected the colleges, their missions, and the capital of the colonial kingdom. Friars traveling through these networks from college to college relayed known methods and innovations to the friars' collective understanding of missiology. To that end, their movement and communications meant that methods operative in the earliest of the frontier mission fields in Texas often were used elsewhere, culminating in the application of the "metodo de Tejas" in the last Spanish frontier in North America, Alta (or Upper) California. In short, ideas and concepts circulated through these Franciscan networks in the later colonial era. [ABSTRACT FROM AUTHOR]

In his ethical writings, Duns Scotus emphasized both divine freedom and natural goodness, and these seem to conflict with each other in various ways. I offer an interpretation of Scotus which takes seriously these twin emphases and shows how they cohere. I argue that, for Scotus, all natural laws obtain just by the natures of actual things. Divine commands, such as the Ten Commandments, contingently track natural laws but do not make natural laws to be natural laws. I present textual evidence for this claim. I also show how this view of Scotus on the natural law is consistent with a number of troubling passages. Scotus's ethical theory implies that there are genuinely moral reasons for acting which are not absolutely binding (because subject to a divine command or permission otherwise) and also some moral reasons for acting which are absolutely binding (because not thus subject). [ABSTRACT FROM AUTHOR]

Praise of Towns and anti-Franciscan satire: a late medieval poem on Vienna The manuscript Vienna, Austrian National Library, cod. 4134 (Univ. 40), contains a hitherto unknown praise of the city of Vienna. This text, probably composed in the first half of the 15th century, is one of the few examples of the genre of laus urbis transmitted from this period. Besides, the poem can be read as a satire. Its author is an unknown cleric fiercely attacking the Franciscan friars in Vienna. [ABSTRACT FROM AUTHOR]

The purpose of this article is to remember and celebrate the implantation of the Discalced Carmelite Friars in Marquina (Vizcaya-Spain) in 1868 and to explain how thanks to this re-establishment, the Order became present in almost all of the Spanish speaking countries. The article refers exclusively to the period 1868 to 1950. [ABSTRACT FROM AUTHOR]

Restoration can be understood as the legal acceptance by the Spanish government, beginning with the Concordat of 1851, of the existence of religious congregations and orders which had been suppressed by the exclaustration decree of 1836. From the Carmelite point of view, we refer to the period between 1868 and 1905, during which the exclaustrated friars of Order of Discalced Carmelites in Spain, who had been incardinated in the Italian Congrega tion of the Order, recovered their former presence in convents and provinces, and established new ones. By means of the legal figure of Missionaries of Ultramar, they were built a presence in Cuba and subsequently, throughout the Americas. During this period, the former Congregation of Spain disappeared and was absorbed by the Italian Congregation, continuing thenceforth as a single Order. [ABSTRACT FROM AUTHOR]

A re-examination of the history of the Convent of Discalced Carmelite Friars at the Desert of Las Palmas in its 19th century context, as opposed to the more usual study of specific periods of attempted secularization, all of which failed due to the high regard in which the convent was held by the local people, who petitioned the Court to prevent its suppression. Included in the article is a list of documents belonging to the Historical Archive of the Desert, in addition to non-conventual materials held in the Municipal Historical Archive of Castellón. [ABSTRACT FROM AUTHOR]

Alejandro Olazarán Salanueva (1894–1973) was a Capuchin friar born in Estella (Spain), popularly known as "Father Hilario Olazaran of Estella". He was a music teacher and organist under José Gonzalo Zulaica (1886–1956), known by his pen name, Aita Donostia, or as Father Donostia, in the college of Capuchins in Lekaroz (Spain), and had some influence on the development of Basque musical nationalism. Father Hilario is valued as a composer and music collector in the Basque country and in Navarre. Hilario's work mainly consists of music written for txistu (a vertical flute with three holes, located at the bottom of the instrument; two in the front and one at the rear, popular in the Basque country and Navarre), numerous compositions for piano, and a very significant output of sacred music, mainly music for mixed choir, voices, and soloists, many of them with organ accompaniment. There is also a large amount of secular music for choir, band, and txistu, among others. Alejandro Olazarán Salanueva (1894–1973) était un moine Capucin né à Estella (Espagne), communément connu sous le nom de "Père Hilario Olazaran Salanueva d'Estella". Il était professeur de musique et organiste sous l'égide de José Gonzalo Zulaica (1886–1956) connu sous le pseudonyme Aita Donostia, ou comme Père Donostia au Collège des Capucins de Lekaroz (Espagne) et a influencé le développement du nationalisme musical basque. Père Hilario est apprécié comme compositeur et comme collecteur de musique au Pays Basque et en Navarre. L'oeuvre d'Hilario consiste essentiellement en musique écrite pour le txistu (une flûte verticale à trois trous situés au bas de l'instrument: deux devant et un à l'arrière, instrument populaire au Pays Basque et en Navarre), de nombreuses pièces pour piano et une production importante de musique sacrée, pour choeurs mixtes, voix et solistes, la plupart du temps avec accompagnement d'orgue. Entre autres, une part significative de son oeuvre comprend également des pièces de musique profane pour choeur, orchestre et txistu. Alejandro Olazarán Salanueva (1894–1973) war ein Kapuzinermönch aus Estella (Spanien), der unter dem Namen "Vater Hilario Olazaran von Estella" bekannt wurde. Er war Musiklehrer und Organist unter José Gonzalo Zulaica (1886–1956), der unter seinem Künstlernamen, Aita Donostia, oder als Vater Donostia im Kapuzinerkolleg von Lekaroz (Spanien) bekannt wurde und einigen Einfluss auf die Entwicklung des baskisch-musikalischen Nationalismus hatte. Vater Hilario wird im Baskenland und in Navarra als Komponist und Musiksammler sehr geschätzt. Hilarios Werk besteht hauptsächlich aus Musik für Txistu (eine Schnabelflöte mit drei Löchern im unteren Teil des Instrumentes, zwei davon vorne, eines auf der Rückseite, verbreitet im Baskenland und in Navarra), zahlreichen Kompositionen für Klavier und einem nennenswerten Anteil an geistlicher Musik -hauptsächlich Werken für gemischten Chor und Solisten, überwiegend mit Orgelbegleitung. Es existiert darüber hinaus eine beträchtliche Menge an weltlichen Werken für Chor, Band und Txistu sowie weitere Werke. [ABSTRACT FROM AUTHOR]

Examines the relationship between the secular and mendicant masters within the Faculty of Theology of the University of Paris in France during the period 1505 to 1523. Textual source; Mendicant masters' use of papal exemptions and their propensity to take their case to the Parlement of Paris; Characteristics of the Faculty's relations with the mendicant orders.