17th Century

Free will is the absolute power which God gives to His created beings who in return use it to build their own destiny. In Paradise Lost, the idea of free will is associated with God, Christ, all ranks of the Angels, Satan and his companions, and Adam and Eve. All of them are able to make their own individual choices in consequence of their free will. Therefore, the choice each character makes in this epic adds to forming an unavoidable destiny.

Article:
Nijmegen kende in de jaren 1930 grote behoefte aan een schilderijenmuseum, maar het ontbrak vooralsnog aan voldoende kunstwerken. In 1937 kwam daar verandering in toen een legaat van A.J.F. Verheijen van Estvelt (1841-1915), oud-kantonrechter in Boxmeer, aan de stad Nijmegen werd geschonken. De voorwaarde was dat de nieuwe eigenaar “deze schilderijen behoorlijk zal doen ophangen en ter bezichtiging stellen van het publiek”. Eén van de werken uit dit legaat is Portret van een achtjarige jongen (1665) door Nicolaes Maes. Dit artikel betreft de achtergrond van dit legaat, het kostuum van de geportretteerde jongen en de restauratie van het portret.

"The ARCHLAB Transnational Access, provided by the European Consortium CHARISMA project, grants the opportunity for carrying out research in the archives and laboratories of associated advanced facilities centres, from European Museums and Cultural Heritage Institutions. The possibility of being in touch with archives and researchers, from these European institutions, was very significant for the project TEXTILES, TRADE AND
TASTE, PORTUGAL AND THE WORLD (TTT), under development at the CHAM, FCSHUNL & UAç. The main aim of this project is the interdisciplinary study of historical textiles, by involving the work of a dozen of researchers from History, Chemistry and Conservation areas in Portugal. It currently comprises several sub-projects, which are especially focused on the historical and chemical study of ancient textiles, dating from 16th and 17th centuries.
The contact between TTT and CHARISMA projects was recently accomplished through the ARCHLAB Transnational Access, representing an important contribution for the development of Ana Serrano‘s PhD thesis, ―The Red Road of the Iberian Expansion:
Cochineal and the global dye trade‖. The invaluable visit to the Netherlands Cultural Heritage Agency (RCE), the National Gallery of London (NGL) and the British Museum (BM) allowed the exclusive contact with reports and databases concerning cochineal insect dyes and their analytical characterization in historical works of art, which is accomplished by specialized researchers at the advanced facilities from these institutions. This ARCHLAB Transnational Access grant revealed to be fundamental to acknowledge the research made on cochineal dyes until now, as it permitted a more definitive construction of the phases of this sub-project, which is described in detail below."

Catholic regimes in post-Tridentine Italy were expected to enforce religious
orthodoxy domestically while supporting ideological and military Crusade abroad.
However, the demands of spiritual stewardship often conflicted with the mercantilist
interests of the state. Combining methodologies from social, cultural and urban history,
this dissertation explores the strategies employed by the Medici Duchy of Tuscany to
accommodate Jews, Protestants and Muslims within the Italian port of Livorno. In a
desperate attempt to attract Levantine trade to the insalubrious Tuscan coast, in 1591
Grand Duke Ferdinando I issued a decree that offered economic, social and religious
protections to immigrants from, “any nation, Eastern Levantines and Westerners,
Spanish, Portuguese, Greeks, Germans, Italians, Jews, Turks, and Moors, Armenians,
Persians, and others.” Thus, while regimes throughout Europe expelled religious
minorities and enclosed Jews into ghettos, the Grand Duchy of Tuscany transformed
Livorno into a haven for religious toleration.

As a city built and populated nearly ex novo, Livorno became a laboratory for
architects, engineers and administrative officials to experiment with the recruitment and
management of a religiously and ethnically diverse populace. From the lavish synagogue
south of the main Cathedral to the humble mosques tucked into the galley slave quarters,
the Medici regime’s protections influenced but did not nullify the defensive strategies
employed by Livorno’s minority groups. Although the Livornine privileges ameliorated
many barriers to cross-cultural trade, the city housed a microcosm in which international,
religious and political tensions were rehearsed daily. While the social lives of Livorno’s
mercantile elite were largely unregulated, their religious activities were heavily restricted,
particularly for Protestants forced to stage religious ceremonies on boats and bury their
dead in unsanctified private land. An even greater amount of compromise was necessary
to manage the Muslim galley slaves crowded into Livorno’s prison. Ultimately, the
Medici’s experiment in Livorno epitomized the potential benefits and risks of pursuing
policies of enlightened self-interest. By the late seventeenth century, the port’s political
neutrality and pragmatic liberality became a reference point for discussions of religious
toleration throughout Europe.

PROVISIONING THE OTTOMAN ARMY. THE MARCH
OF THE G. VIZIER FAZIL AHMED PASHA TO THEBES
IN THE YEAR 1077/1666

On February of 1666, sultan Mehmed IV called his Grand Vizier
Köprülü Fazıl Ahmed Pasha to complete, at last, the campaign against
Crete by capturing Candia (Herakleion), the only place still under the
hold of Venice in the island. He escorted him to Edine (Adrianoupolis),
appointed him as commander in chief and sent him to Crete. Fazıl
Ahmed Pasha passed from Gümülcine (Komotini), Sıroz (Serres), Selânik
(Thessaloniki), Yenişehir (Larissa) and on August of 1666 reached İstefe
(Thebes) where he stayed for about two months.
As it comes out from the dates of the orders that are addressed to the
kadı of Yenişehir and are registered in the sicil defters of Yenişehir, the
ottoman army crossed the distance from Selânik to İstefe from 28th of
June 1666 to 16th of August of 1666. At the head of the army was Fazıl
Ahmed Pasha, the Grand Vezier, together with the Ağa of the Janissaries,
accompanied by the men of the six corps (altı bölük halkı).

The historical continuity between Roman and Medieval guilds and Masonic Lodges, fantasy or reality?
The Masonic collective imagination is based on two compelling illustrations of the origin of Masonic lodges: the first is a sort of millenarianism that assigns a rift between religious and secular culture, the so-called "secularization", which would explain the birth of Masonic lodges as a pollution of the secularization of European island and continental society; the second is that the same lodges are the product of the medieval Universitas (Corporations or Guilds) which in turn would be a direct historical continuation of the Roman Collegia ( corporations). There are two levels of interpretation on the similarity between these three distinct phenomena. One level of interpretation, frequent in the Masonic sphere, is that all three have the common characteristics of religiosity and occultism, therefore of a spiritualism both in a general-generic and esoteric-initiatic sense; the other level of interpretation that would justify the first is a sort of historical continuity of them, as if they were intertwined by linear cause-effect relations. The attribution of the generic term spirituality or spiritualism does not allow for an examination of the dynamics of this characteristic and is therefore not examined here. The case of mystical-religious and magical-esoteric characters attributed to corporations and lodges is different. To this range of interpretations is added a thesis of a wider dimension which is the so-called socio-cultural phenomenon of "secularization". This denomination has provoked and still provokes many discussions in the historicalistic field, assigning different definitions and methods of analysis. The thesis of certain Authors in the Masonic sphere is that the establishment and development of modern lodges from the 17th century onwards would be the effect of a slow process of secularization that would differentiate the Middle Ages, understood as an era of high spirituality, from the post-Renaissance period characterized by ever higher levels of secularization. The author proposes as an alternative the concept of " laicalization", a socio-cultural process that reveals the subdivision of culture and society between the secular world and religiosity and also spirituality, in a general sense, that are not dissolved by the new lay reality.The analysis of the three phenomena shows that the Roman Colleges were lay associations that presented elements of religiosity, as in all societies with characteristics of "theological absolutism", equally the medieval corporations and guilds.  For these two forms of associationism there are no documents that attest the presence of initiatory and esoteric-mysterological modalities. With regard to the Masonic Lodges, properly called, which appeared in the seventeenth century and became official in the first twenty years of the eighteenth century, there are no documents proving their initiatory and esoteric character, an aspect that has been consolidated, with a rich publicity and a proliferation of rituals, only since the thirties of the eighteenth century.

En este trabajo estudiamos la figura y promoción artística de María de Lazcano (1593-1664), XIV señora de la Casa de Lazcano y esposa del almirante Oquendo. Esta dama ocupó una posición destacada entre la nobleza guipuzcoana de su tiempo, mantuvo relaciones estrechas con la corte de Felipe IV, y llevó a cabo una importante promoción artística en la que destacan un palacio, dos conventos y un colegio de jesuitas.

In this work we study the figure and artistic promotion of María de Lazcano (1593-1664), XIV lady of the House of Lazcano and wife of Admiral Oquendo. This lady held a prominent position among the Guipuzcoan nobility of her time, she maintained close relations with the court of Felipe IV, and carried out an important artistic promotion in which a palace, two convents and a Jesuit college stand out.

Underrätternas protokoll eller domböcker är de mångsidigaste och beviskraftigaste bevarade källorna till Finlands historia för 1600-talet. Domstolsförhandlingarna belyser på ett levande sätt livet och människorna i äldre tiders lokalsamhällen. Protokollen utgör därför ett givande empiriskt underlag för flera historiskt inriktade forskningsområden som stadshistoria, rättshistoria och kulturhistoria. Eftersom protokollen fördes av skrivaren som återgav muntliga vittnesmål i skriven form, bär domböckerna även vittnesbörd om tidens talspråk och dialekter. Domböckerna besitter således även ett stort lingvistiskt och filologiskt källvärde. Professorskan Emmy Hultman (1878–­1947) gav 1913 ut Ekenäs stads dombok 1623–1660 och ett drygt årtionde senare, 1924, samma dombok 1661–­1675. Utgåvorna, som kom ut i hembygdsföreningen Ekenäs-samfundets i Helsingfors skriftserie, har sedan många år tillbaka varit slutsålda och blivit antikvariska rariteter. Eftersom utgåvorna av Ekenäs stads dombok dock fortfarande är användbara för historisk forskning, är en elektronisk nyutgåva av dem påkallad. I elektronisk form kan de snabbt och lätt nyttiggöras av forskare och andra intresserade som i sitt arbete använder domböcker.

Abstract: Being located in Inner-west Anatolian part of Aegean Region and hosting
many civilizations, Kütahya fell under domination of Turks in the late XI century. As
from late XIII century, it fell under domination of Germiyans. It got involved in Ottoman
territories in 1429 upon the testament of Yakub the Germiyan Beg and after a while,
center of Anatolian state moved here. The sanjak of Kütahya having a rapidly increasing
population during the XVI century was exposed to attacks by the Jelali in the early XVII
century. These attacks caused the population of the sanjak to decrease and the cities to
fall into ruin.
In this study, condition of the kaza of Kütahya in the second half of XVII century was
examined. Book of Travels (Seyahatname) of Evliya Çelebi and primarily Avârız registers
were used. Data of avârız register of 1675-76 were compared with cadastral record books
of the XVI century and avârız records of 1622-23. Accordingly, even though the population of the kaza decreased in the early XVII century, population of the kaza had a tendency to
increase again in the mid-XVII century as a result og disappearance of the effects of the
Jelali revolts. In the examined period, the kaza of Kütahya involved boroughs of Nahiye-i
Etraf-ı Şehir, Amrudabâd, Gümüş, Altuntaş, Gereği, Yalak, Virancık, Tavşanlu in terms of
administration. A great majority of the kaza’s population was resident in the rural area.
While a few numbers of non-muslim were resident in the city center of Kütahya, all of
those living in the rural area were muslim.
Keywords:, Kutahya, avariz, Germiyan, 17th century.

Özet
Ege Bölgesi’nin İçbatı Anadolu bölümünde yer alan ve pek çok medeniyete ev
sahipliği yapan Kütahya, XI. yüzyılın sonlarına doğru Türk hâkimiyetine katıldı. XIII.
yüzyılın sonlarından itibaren Germiyanoğulları egemenliğinde kaldı. Germiyan Beyi
Yakub’un vasiyeti üzerine 1429’da Osmanlı topraklarına dâhil oldu ve kısa bir süre sonra
Anadolu eyaletinin merkezi buraya taşındı. XVI. yüzyıl boyunca nüfusu hızla artan
Kütahya Sancağı, XVII. yüzyıl başlarında Celalî saldırılarına maruz kaldı. Bu saldırılar
sancak nüfusunun azalmasına ve şehirlerin tahrip olmasına yol açtı.
Bu incelemede Kütahya Kazâsı’nın XVII. yüzyılın ikinci yarısındaki durumu ele alınmıştır.
Avârız defterleri başta olmak üzere Evliya Çelebi seyahatnamesinden yararlanılmıştır.
1675-76 tarihli avârız defteri verileri, XVI. yüzyıla ait tahrir defterleri ve 1622-23
tarihli avârız kayıtları ile karşılaştırılmıştır. Buna göre XVII. yüzyılın başlarında kazâ
nüfusu azalmış olmasına karşılık, Celalî isyanlarının etkilerinin ortadan kalkmasıyla
XVII. yüzyılın ortalarına doğru kazâ nüfusu yeniden artış eğilimine girmiştir. İncelenen
dönemde Kütahya Kazâsı idarî yönden; Nahiye-i Etraf-ı Şehir, Amrudabâd, Gümüş, Altuntaş,
Gereği, Yalak, Virancık, Tavşanlu nahiyelerinden oluşmaktaydı. Kazâ nüfusun büyük
çoğunluğu kırsal kesimde sakindi. Kütahya şehir merkezinde az sayıda gayrimüslim
sakin iken, kırsal kesimde yaşayanların tamamı Müslümandı.
Anahtar Kelimeler: Kütahya, avârız, Germiyan, XVII. yüzyıl.

Mehter music or „Mehterhâne” represents the military music used in the Ottoman Empire both in times of war and in times of peace.  It had as main purpose the accompaniment of the Ottoman armies in war.  During the battle, the roles of this band were those of inducing the soldiers a winning spirit, of motivating and lifting the spirits of the people, of keeping the cadence of the attacks, of setting the sound signals of the various military manoeuvres, as well as that of celebrating the victories. In times of peace, the mehter music was part of religious celebrations and private events. It could be listened to by a great number of people, starting with the sultan and ending with the common people, due to the fact that the great dimensions of the orchestra and the powerful sounds did not allow it to manifest itself in small, restricted spaces. Thus, it became accessible to everyone. Another characteristic of the mehter music is in close connection with the political power, which it symbolises and represents in various circumstances

Article:
Toen de schrijver en kunstenaar Vincent Laurensz. van der Vinne tijdens zijn reis door Europa (1652-1655) Lyon beschreef, gaf hij blijk van een interesse voor een Romeinse filosoof, die in de zestiende en de eerste helft van de zeventiende eeuw groot aanzien genoot onder geleerde filologen, verzamelaars maar ook onder kunstenaars. Van der Vinne schreef over de stad: “Hare outheijt heb ick geseght niet van te roeren, doch om te toonen dit een heel oude stat is, hoeft men maer den 91 brief van Seneca na te sien, het welck een troost brief aende magestraet deser stat is over het afbrande en schielijck in d’assche dompelen der selve...”. Van der Vinne bezat verschillende publicaties over geschiedenis, kunst en filosofie, en kende blijkbaar ook de brieven van Lucius Annaeus Seneca. De fascinatie voor deze filosoof en zijn stoïcisme deelde hij niet alleen met de humanisten van zijn tijd, maar ook met collegakunstenaars, die Seneca vooral in zijn laatste uur hebben afgebeeld.

RESUMEN Estudiamos una serie compuesta por ocho pinturas flamencas que se conserva en el monasterio madrileño de las Comendadoras de Santiago. Las obras, pintadas hacia 1665, conforman un ciclo completo sobre la Vida de la Virgen y se deben a cinco artistas del entorno de Rubens (1577-1640). Damos a conocer por primera vez a dos de los pintores que intervinieron en la serie, cuyas firmas aún no habían sido descifradas; y no olvidamos poner en relación cada una de las ocho piezas con la producción conocida de sus artífices. Asimismo, con el debido apoyo documental, desvelamos la identidad de la donataria de estas pinturas al monasterio, doña Estefanía de Venegas (+ 1738), condesa de Val del Águila y religiosa profesa del mismo. Por otra parte, el estudio del conjunto permite constatar, una vez más, la repetición de ciertos modelos rubensianos por los artistas de su entorno; modelos que, junto al personal estilo del maestro de Siegen, tanta fortuna alcanzarían en la pintura barroca de nuestro país. ABSTRACT We study a series made up of eight flemish paintings that is kept in the monastery of the Comendadoras of Santiago in Madrid. Are signed around 1665, and constitute a complete cycle on the Life of the Virgin. They were painted by and are owed to five artists of the environment entourage of Rubens (1577-1640). Two of the painters that intervened in the series whose signatures had not still been decoded; and we do not forget of putting in relationship to relate each of the eight pieces with the well-known production of its framers. Likewise, with the owed documentary support, reveal the identity of the donor of these paintings to the monastery, Ms. Estefanía de Venegas (+ 1738), countess of Val del Águila and professed nun in it. Furthermore, the study of the group allows to confirm, once again, the repetition of certain Rubens`models by artists of its circle; models that so much fortune would reach in the Baroque paintings of our country.

Este trabajo tiene por objeto dar a conocer la intervención del arquitecto carmelita fray Alonso de San José, desconocida hasta ahora, como tracista de la iglesia de Santa Teresa de Lazcano. La calidad de su ejecución y diseño, y su filiación con modelos emblemáticos, convierten este convento guipuzcoano en una importante obra en la trayectoria de fray Alonso y en la arquitectura conventual del País Vasco.

In this article, we will disclosure the intervention of the Carmelite architect Fray Alonso de San José, which has been unknown until now, as the church architect of St Teresa of Lazcano. Its design and relationship with archetypal models turn it into an important work in Fray Alonso´s career and in the Basque Country convent architecture.

In de zeventiende eeuw werden mensen met de huidziekte albino ook wel kakkerlakken genoemd. Dergelijke beschrijvingen van de albino staan in een lange traditie van publieke en wetenschappelijke beeldvorming, waarin afwisselend verwarring en angst, fascinatie en nieuwsgierigheid de boventoon voerden. De albino was voornamelijk een buitenissige rariteit, een levende bezienswaardigheid. Het wekt daarom geen verbazing dat Andries Beeckman enkele albino’s in zijn serie tekeningen opnam.

El palacio de Lazcano fue construido por María de Lazcano y Sarría (1593-1664), una de las nobles más poderosas y ricas de su época en Guipúzcoa. Se trata de un brillante ejemplo del Barroco clasicista en el País Vasco, y una de las obras más representativas de la arquitectura palaciega del XVII en el norte peninsular. En este trabajo analizaremos su traza y lenguaje formal, poniéndolos en relación con modelos cortesanos, y destacaremos los mensajes expresados en su arquitectura, dirigidos a un único fin: la exaltación de los Lazcano.
The palace of Lazcano, in Guipúzcoa, was built by María de Lazcano y Sarría (1593-1664), one of the most powerful and rich noble woman of her times. It is a brilliant example of the Baroque classicist in the Basque Country and one of de most representative palatial architecture of the 17 th century, in northern Spain. In this article, we will analyze its design and architectural language by comparing them to court models, as well as the purposes and messages which was built for: the honour of the House of Lazcano.

In het midden van de zeventiende eeuw legde Andries Beeckman uit Hasselt (Ov) de beeltenissen van vele inwoners en dieren uit Azië en Afrika vast in een unieke en kleurrijke reeks waterverftekeningen. Van velerlei pluimage toont voor het eerst het volledige overzicht van deze reeks tekeningen in context van kunst en wetenschap. Het onderzoek vormt de slotsom van een onderzoeksproject aan de Radboud Universiteit Nijmegen en begeleidt de tentoonstelling in de Kunsthal rondom de wereld van Andries Beeckman.

Table of contents:
1. ‘Tussen Batavia en Amsterdam’ (Erlend de Groot)
2. ‘De waterverftekeningen als bron van inspiratie’ (Caroline de Hart)
3. ‘Schermutselende Molukkers in reisverslagen’ (Sanne Morssinkhof)
4. ‘Wat de Chinezen en Japanners ons vertellen’ (Niels Bergervoet)
5. ‘Het vroegmoderne beeld van de albino’ (Menno Jonker)
6. ‘Vliegende katten en ‘Indiaensche salamanders’’ (Annelien Krul)
7. ‘De waterverftekeningen van Andries Beeckman’ (Catalogus)

This work analyses the making of the golden image that the Company of Jesus planned by herself and her work in the cities and villages in the Hispanic Monarchy. This image was represented by many internal documents: litterae quadrimestres, litterae annuae, manuscript histories about her colleges... They were especially profuse between the second half of the 16th and the first half of the 17th century, during the greatest expansion of this religious order and in the governments such as Claudio Acquaviva’s. This image is very different to those traced by the critics against the jesuits.

Öz
İslam inancına göre hür, akıl sağlığı yerinde ve bâliğ her Müslümanın, sağlık ve imkânı olduğu takdirde,
ömründe en az bir kere hac yapmakla mükellef kılınması temel esasından hareketle, çeşitli bölgelerde
yaşayan Müslümanlar hac ayı olan Kamerî Zilhicce ayının ilk yarısında Mekke’de bulunmak üzere,
yaşadıkları yerin Mekke’ye olan uzaklıklarına göre günlerce önceden kalabalık kervanlar halinde Mekke
ve Medine’nin yolunu tutarlardı. Anadolu Müslümanları için ideal hac yolu Suriye kervan yolu idi.
Şam-Amman-Karak-Ma‘an-Tebuk-Medain-Salih-el-‘Ulâ ve Medine hattından oluşan bu yol tarihi
çok eskilere dayanan ve Hicaz’ı Suriye’ye, dolayısıyla Anadolu ve Mezopotamya’ya bağlayan önemli
bir kervan yoluydu ve batı yönünde Adana-Konya-Akşehir ve İznik üzerinden İstanbul ve Balkanlara
bağlanırdı. Anadolu’yu kuzeyden güneye ve doğudan batıya bağlayan bu ana yollar ve bunlara bağlı
diğer tali yollardan gelen hacı adayları Şam’da birleşerek burada oluşturulan hac kervanı ile Hicaz’a
gitmek üzere yola çıkarlardı.
Çalışma, Üsküdar’dan Şam’a ve oradan da Medine ve Mekke’ye varıncaya kadar yol üzerinde
bulunan menziller, şehirler ve ziyaretgâhların özellikleri ile haccın şartları ve hacda yerine getirilmesi
gereken vazifeleri konu edinen Tuhfetü’l-Huccâc adlı risâleyi incelemeyi amaçlamaktadır. Rûznâmçeci
İbrahim Efendi Kethüdası Hacı Ali Bey tarafından telif edilen risâlede haccın mahalleri ve şartları anlatılmış
ve hacca niyet eden Müslümanlara toplu bir fihrist, rehber sunulmak istenmiştir. Bu bağlamda
çalışma üç bölümden oluşmaktadır. Öncelikle eserin müellifi kısaca tanıtılacaktır. İkinci bölümde,
eserin konusu ve bölümleri, dil ve yazılış özellikleri, kaleme alınış gerekçeleri ile içeriği bakımından
incelenecektir. Üçüncü bölümde ise, benzer çalışmalarla karşılaştırılarak Hacı Ali Bey’in eserinin farklı
olarak dönemine dair söyledikleri tahlil edilmeye çalışılacaktır.

Abstract
According to the Islamic belief, Muslims living in various regions, based on the principle of making
every Muslim who is free, mentally healthy and entitled to make a pilgrimage at least once in their
lifetime, have to live in Mecca in the first half of the month of Zilhicce. According to their distance from
Mecca, they used to make their way to Mecca and Medina in crowded caravans days ago. The most ideal pilgrimage route for Anatolian Muslims was the Syrian caravan route. This road, consisting of
Damascus-Amman-Karak-Ma‘an-Tebuk-Medain Salih- al-‘Ulâ and Medina line, was an important
caravan route that dates back to ancient times and connects Hejaz to Syria, and therefore to Anatolia
and Mesopotamia. It was connected to Istanbul and the Balkans through Adana-Konya-Akşehir and
Iznik in the west direction. Pilgrim candidates coming from these main roads and other secondary roads
connecting Anatolia from north to south and east to west would join in Damascus and set out to go to
Hejaz with the pilgrimage caravan created there.
The study aims to examine the book of Tuhfetu’l-Huccâc which is a pilgrimage guide that deals
with the characteristics of places of accommodation, cities and places of visit along the road from Uskudar
to Damascus and from Mecca and Medina, as well as the conditions of the pilgrimage and the duties to
be fulfilled in pilgrimage. Hajj Ali Beg described the places and conditions of the pilgrimage and asked to
present a collective index and guide to the Muslims who intend to pilgrimage. In this context, the study
consists of three parts. First of all, the author of the work will be briefly introduced. In the second part,
the subject and parts of the work will be examined in terms of language and spelling features, the reasons
for their writing and their content. In the third section, by comparing with similar studies, it will be tried
to analyze what Hajj Ali Beg said different about the period of his work.

"The Landscape Department of the Dutch Cultural Heritage Agency (Rijksdienst voor het Cultureel Erfgoed) has been working on a GIS-cartography project, focusing on a large set of historical data that has come down to us from seventeenth-century Amsterdam, a large part of which was recently included in UNESCO’s World Heritage List. This article presents the first results.
It contains a short introduction to urbanism in the Dutch Golden Age, the growth of Amsterdam and the way land in the city’s extensions was auctioned by the city administration. The GIS project is explained and a transect of the city is highlighted. First observations show that GIS research of financial and ownership data can contribute to our knowledge of economic and urban history, of the functioning of the early modern town and its social stratification. These new perspectives on the history of urbanism on the micro-scale of parcellation might also be of use in the present-day practice of urbanism and project development. "

El presente estudio analiza dos nuevas pinturas de Mateo Cerezo Delgado (1637-1666): una Natividad firmada por el pintor, y citada por Antonio Palomino en sus Vidas (1724), y un San Agustín que atribuimos ahora, con ciertas reservas. Además, añadimos varias consideraciones sobre otros lienzos asignados al mismo artista.

Abstract ·
The article investigates the contracts let by the municipality of Vicenza to private merchants in order to ensure the grain provisioning of the city when normal channels were disrupted. Sources of financing, contract specifications, provisioning territories, commercial networks, distribution strategies, and price policies are discussed in detail. Specific operations conducted by well known merchants, active in other trades, such as Gabriele and Tommaso Barana, Stefano and Giacomo Magrè, Pietro Pizzoni, Girolamo Mazzi, Francesco and Pietro Dal Bo, Andrea Gianfigliazzi, Antonio Zorzi, Ottavio Moro, Francesco Dalla Zucca, Giovanni Maria Mersi, are also presented.

This presentation describes the parallel history of two Scandinavian fortified cities from the 17th century - Danish Kristianstad and Jönköping in Sweden. Their origin goes back to the same conflict, the Kalmar War of 1611-1613. Armies from the two countries involved in this conflict devastated vast tracts of each other's territories. In the aftermath of the struggle the need for strongly fortified towns as bases for the defense of the border regions led to the creation of modern fortress towns in the Dutch fashion, while older (medieval) cities were discontinued. These new towns were meant to represent the latest technology in the art of fortification, but lack of resources led to simplified plans in many occasions. Furthermore, the sites chosen for purely strategic and military reasons often proved to be problematic to build civil settlements on and to live in for the ordinary burghers. Today archaeology has given us a detailed picture of these towns with the trials and tribulations of their inhabitants. But this is only true for some of the sites, as differences in antiquarian praxis poses grave problems when it comes to the treatment of cultural remains from the Early Modern period. This unfortunate development can be illustrated by the two cities of Kristianstad and Jönköping.