By Laura Vivanco
The speculation of the 3 estates made transparent differences among the services of the 2 estates which comprised the elite of medieval society: the oradores (ecclesiastics) and the defensores (warriors or nobility). that they had varied life, garments and methods of brooding about lifestyles. with reference to loss of life, the responses dictated via Christian theology conflicted with the calls for of the defensor ideology, in keeping with the defence of person honour, the pursuit of fama and the exhibit of earthly strength. This e-book charts the growth of the loss of life from their arrangements for loss of life, via their 'good' or 'bad' deaths, to their burials and otherworldly fates and likewise analyses the responses of the bereaved. by using pre-fifteenth-century texts it really is attainable to illustrate that the clash among the orador and defensor ideologies didn't commence within the 15th century, yet quite had a far older beginning, and it is strongly recommended that the clash persevered after 1500. Textual resources comprise the Siete partidas, wills, chronicles, spiritual works equivalent to the Arte de bien morir and literary works similar to C?rcel de Amor and Celestina.
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Additional resources for Death in Fifteenth-Century Castile: Ideologies of the Elites (Monografías A)
A la ora que ovo de salir el ánima del cuerpo vio los diablos estar açerca dél e apresurarse por lo levar al infierno’ (Sánchez de Vercial 1961: 275). His son and his companions, unable to see them, can only deduce their presence from the attitude of the dying man, ‘maguera non veýan los espíritus malinos, por el temor e pavor del enfermo, entendían que estava allí’ (1961: 275). The good, on the other hand, might see saints or angels who, though invisible to bystanders, would ease the death: muchas vegadas contesçe a los justos que veyen a los sanctos ante de su muerte, nin temen en aquella ora la sentençia de la muerte; mas veyéndolo la compañía de los sanctos de paraýso, sin dolor e sin temor e sin trabajo salen desta vida.
1434, ‘was a Canon of León Cathedral’ (Deyermond 1971: 145). 30 Grieve (1987) offers a detailed study of this sort, which examines the inter-relationship between love and death as they appear in the Spanish sentimental romances. 31 I have also sought to balance evidence derived from macabre sources with other, perhaps less immediately striking, testimonies of attitudes towards death. Although the macabre is clearly a significant strand in fifteenth-century art and literature concerning death, it is certainly not the only one.
A Santa María del Paso sin pompa alguna de las que se acostumbraban facer en el fallescimiento de los grandes Príncipes’ (1878: 94). 17 Further sanctions existed to punish those who, without good reason, failed to take the sacraments before they died. According to a law enacted by Enrique III in 1400, half the possessions of those who died without confessing and taking communion, and for whom no extenuating circumstances could be found, were forfeit to the crown (Maravall 1964: 160). See James W.