“Send Me Some Good Muscatel Wine” The Shopping Lists of the European Jesuits in Japan, c. 1603–1604. The Case of Grape Wines

Purpose: This paper is an investigative study of the process from the introduction of flintlock guns by Polpogal trading ships in 1543, to Francisco Xavier's arrival in Japan six years later, to the edict expelling Jesuit missionaries in 1587. Research design, data, and methodology: This was the period when Nobunaga of Japan appeared and ruled the country, and Nobunaga committed suicide due to the Honno-ji incident and Hideyoshi Toyotomo became his successor. Then came the Azuchi-Momoyama period, when Hideyoshi unified Japan and there was serious conflict between trade with Portugal and Christian missionary work. Results: During the early modern Japanese Christian century (1549-1650), Christianity experienced an initial missionary period, a period of growth and development, and finally the appearance of martyrs. Nobunaga embraced Christianity to get rid of Buddhism, and Hideyoshi distributed an edict expelling Jesuit missionary Christianity to protect trade. During the Kirishitan century (1549-1650) in early modern Japan, Christianity went through a period of growth, a period of secrecy, and ultimately the emergence of martyrs. Nobunaga accepts Christianity to eliminate Buddhism, and Hideyoshi to promulgate an edict expelling Jesuit missionarie Christianity to protect trade. Implications: Starting with Sumitada Omura in 1563, Yoshitaka Kuroda in 1577, Sorin Otomo in 1578, Harunobu Arima in 1580, Yukinaga Konishi in 1584, and others were baptized and a group of so-called Christian daimyo emerged. They burn down Japan's shrines and Buddhism, dedicate Nagasaki as an ecclesiastical ordinance, and Hideyoshi expresses his disquiet and promulgates an expulsion order for the Jesuit missionaries.

Decorating the Divas of Renaissance Society Carole Collier Frick (bio) Bella Mirabella's Ornamentalism: The Art of Renaissance Accessories. Ann Arbor: University of Michigan Press, 2011. Beginning with a clever play on Said's Orientalism as her title, editor Bella Mirabella's Ornamentalism: The Art of Renaissance Accessories obliquely manages to consider the construction of the Other in this interdisciplinary anthology focused on cultural practices in dress as part of the material culture of early modern European society. Sporting over sixty color illustrations attractively placed in a central choir that show accessory pieces ranging from ambergris-centered pomander beads to an ivory dildo with a butterfly bag at the other, this beautifully executed book intrigues. In the elegantly written initial chapter, Mirabella introduces this collection of studies on accessories such as pearls and jewelry, starched linen ruffs, codpieces, platform shoes, and veils, with the intent of bringing the topic of the accessories worn by men and women in Renaissance Italy and England "to the center of a discussion about material culture and social practice." Mirabella also questions the limits of any definition of what an accessory is by arguing that they are "multivalent objects, with multiple uses and meanings mediated by practice and context" (1). Thus perfume, scissors, dildos, personal wax seals, and even boys become "accessories," expanding our usual notion of the term in interesting and often intellectually challenging ways. Mirabella elides the word accessory with access, noting how these objects allowed wearers access to desired situations (like making a fortuitous marriage) not normally available to them, if they were accessorized impressively. She also points out that some accessories held their value and therefore became strategic investments for the future. Moreover, they created beauty, which is one reason why there are records of human beings [End Page 315] accessorizing as early as forty-five thousand years ago. Excessive decoration, however, could lead to accusations of deception, distortion, and even sinfulness, and therefore a proper balance was crucial to successful ornamentation. Beginning with an essay by Evelyn Welch on "stink"—scent and perfumed objects such as beads, buttons, and gloves—this text is coherently organized into five parts, the first of which is titled "Dressing Up," and also contains a piece on veils by Eugenia Paulicelli and a consideration of handkerchiefs by editor Mirabella. Each of these three chapters takes up the contradictory possibilities of its particular object of discussion. As a case in point, Paulicelli associates veils with both the Madonna and prostitutes, handkerchiefs with both flirtation and bodily fluids. The slippage between the sublime and disgusting is ingenious. Part 2 then investigates "erotic attachments"; in this section three lively studies engage the titillating trilogy of busks, codpieces, and dildos. Ann Rosalind Jones and Peter Stallybrass explore the meaning of the busk, an intimate object of ivory, wood, metal, or whalebone that was worn inside the central seam of a woman's corset to flatten her stomach while pushing up her breasts. Next, Will Fisher looks at how the male accessory of the codpiece helped to materialize "competing ideologies of masculinity" by taking on two distinct forms that favored different parts of the male genitalia (102). Liza Blake rounds out this section with an examination of the use of early modern dildos as fashionable accessories, making a distinction between the dildo as the "sign" of a penis and as a "thing" in its own right, while arguing for its "thingness." The accompanying illustrations showing the actual objects as well as representations of them (including a 1795 frontispiece showing group sex from de Sade's La philosophie dans la boudoir) make for truly enlightening reading. Opening part 3 entitled "Taking Accessories Seriously," is Karen Raber's thought-provoking study of the many layers of meaning in Elizabeth I's conspicuous display of herself in "a bushel of pearls" (159). This is followed by Catherine Richardson's examination of the significance of the movement of jewelry in early modern society and personal relationships. Finally, Joseph Loewenstein' considers the complex meanings of the wax seal (as imprinted by a signet ring or seal matrix) in the material culture of early modern England and as demonstrated in the work of Shakespeare. Here, each...

The history of honour in early modern English society has tended of necessity to focus on dishonour. The ways in which women and men were defamed, shamed and dishonoured have seemed to offer a vivid insight into how what we call ‘honour’ worked in early modern society. And yet honour and dishonour were not exactly correspondent points on the same axis of values: what was dishonouring was not necessarily the opposite of what constituted honour. This was especially true where sex was concerned; sexual conduct could be dishonouring in all sorts of ways, but rarely if ever did it confer honour. Sexual dishonour was a concept and a process with a disrupting power of its own, applied most powerfully to women.

This essay analyses the histrionics of warrior masculinity in 1 & 2 Tamburlaine in light of the social, political and technological shifts that transformed warfare in early modern England. It first looks at the contexts of these shifts and how they necessitated new models of masculinity in keeping with early modern civil society. The prospective elimination of the nobility’s warrior masculinity caused great anxieties about the foothold of masculinity in society more generally, which became a major subject of discussion in public discourse at the time. The early modern theatre, with its particular function in formulating topical issues and discussing questions about identities, staged the anxiety about effeminacy brought about by the demise of pre-modern warriorship. This essay, however, proposes that English Renaissance drama of war mediates the transition of the model manhood from that of martialism to that of civility. It argues that Christopher Marlowe’s 1 & 2 Tamburlaine, as a famous play centering on war and conquest, engages in such mediation through the hyperbolic characterisation of the pre-modern warrior. By doing so, it renders such a figure unhuman and thereby unviable in early modern society. The essay further analyses how the dramaturgy of the plays estranges the audience from the figure of pre-modern warrior and discredits its legitimacy.

This chapter discusses why early modern and modern societies use juries. One of the strongest reasons is to alleviate the problem of bias among judges. In the eighteenth century, the prominent English writer William Blackstone gave this as a key reason for juries, and so did the Anti-Federalists at the founding of the United States. In South Korea and Japan in the 2000s, concern about judicial bias prompted introduction of jurors. In the United States, judicial elections make the problem especially acute. The nineteenth-century French political writer Alexis de Tocqueville best described another major rationale: the jury is representative of the people, a form of democracy. This theory proved persuasive in Europe, Latin America, and Southeast Asia. Tocqueville also articulated the novel concept of the jury as a school for democracy. A rationale that is often overlooked is that the jury serves the interest of legal professionals—judges and lawyers.

The shift from medieval to early modern society has been widely perceived in terms of the decline of informal support. Since Karl Marx and Max Weber, historical thinking about the transition to modern society has typically centered on the supposed decline of personal obligations and the emergence of more calculating, selfish norms. The Reformation, the rise of markets, the expansion of towns, the Poor Laws, and the growing powers of the State were invariably associated with this decline.1 Recent research on various aspects of informal support in early modern English society suggests that, at least for the sixteenth and seventeenth centuries, this view is no longer sustainable. Research on philanthropy and charity has shown that English women and men (like their continental counterparts) from the sixteenth century onward continued to give, sometimes on a large scale, in bequests and voluntary contributions to institutions and sponsored a wide variety of schemes for the relief of the poor.2 Organized and institution-

This chapter shows how an early modern theatre society facilitated forms of public debate and the formation of public opinion which Habermas believed to have been absent at the time for lack of proper media and of an engaged and informed public. Using the case of Amsterdam in the 1530s it argues that a sophisticated interplay of theatrical, visual, oral, manuscript and printed media increased public debate, and helped create an interregional movement and the formation of its leadership. Theatrical means were used by various layers of society to create maximum publicity effects. Finally, the chapter argues that, if societies can be characterized by their dominant communication systems, then, given the example of Amsterdam and many other places in and outside the Low Countries, early modern urban society can be termed a theatre society. Keywords:Amsterdam; early modern theatre society; Low Countries; public debate; public opinion

Book Review| October 01 2002 Negotiating Power in Early Modern Society: Order, Hierarchy and Subordination in Britain and Ireland Negotiating Power in Early Modern Society: Order, Hierarchy and Subordination in Britain and Ireland. Michael J. Braddick and John Walter. Roger Adelson Roger Adelson Search for other works by this author on: This Site Google Agricultural History (2002) 76 (4): 701–702. https://doi.org/10.1215/00021482-76.4.701 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Roger Adelson; Negotiating Power in Early Modern Society: Order, Hierarchy and Subordination in Britain and Ireland. Agricultural History 1 January 2002; 76 (4): 701–702. doi: https://doi.org/10.1215/00021482-76.4.701 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter Books & JournalsAll JournalsAgricultural History Search Advanced Search The text of this article is only available as a PDF. Copyright 2002 Agricultural History Society2002 Article PDF first page preview Close Modal You do not currently have access to this content.

Newspaper Publication in the Late Yi Dynasty Lee Kwang-rin 1. Introduction The era of enlightenment in Korea usually refers to the forty-year period from the 1860s to 1910. This is the period of transition from a traditional to a modern society. It was during this period that Korea experienced turbulence and difficulties, as the Korea of the complacent Hermit Nation was suddenly confronted with the aggressive designs of capitalistic powers and her land and social system came face-to-face with a critical situation. In order to overcome this crisis, several leaders of foresight proposed the idea of enlightenment. Aware of the physical strength of the foreign powers, these leaders advocated opening the doors of Korea to the outside world in order to obtain foreign technology and institutions needed in Korea. Also they emphasized the importance of enlightening the people as a whole. So Chae-p'il (Philip Jaisohn, 1866-1951) contributed an article entitled "What Korea Needs Most," to the March 1896 issue of the Korean Repository, a magazine published by Westerners residing in Korea. In this article So wrote, The government must know the conditions of the people, and the people must know the purpose of the government. The only way to bring about mutual understanding between the government and the people is the education of both parties. . . . Without education the people will never understand the good intentions of the government, and without education the government officials will never make good laws. Education here meant enlightenment. Thus So argued that the enlightenment of the government and the people was more important than anything else. How to enlighten the public, then, was an important issue. The enlightenment leaders believed that newspapers would be the most efficient means of achieving their goal. This is best illustrated by Pak Yöng-hyo (1861-1939), who set up the Bureau of Newspapers shortly NEWSPAPER PUBLICATION63 after he was appointed governor of Seoul upon his return from Japan. There he had headed a special diplomatic mission following the Soldiers' Revolt of 1882. When he returned from the mission in Japan, he brought with him Yu Kil-chun (1856-1914), a Korean student who was studying in Japan, and several Japanese technicians, including pressmen. Yu Kil-chun was the first Korean to have studied in Japan. He had enrolled at Keiö School, which was run by Fukuzawa Yükichi (18341901 ), the foremost Enlightenment leader in Japan. More than anyone else, Yu Kil-chun was aware of the necessity to publish a newspaper in Korea. Within ten months of his arrival in Japan, he had contributed an article, written in Japanese, entitled "On the Power of Newspapers," to the April 21, 1882, issue of the Jiji Shimpö, published by Fukuzawa. A portion of this article reads as follows: In order to lead a country toward enlightenment and civilization, the spirit of vitality, determination for courage, and force of sustentation are most important . These three elements are indispensable. What then will enable the people to possess the spirit of vitality, the determination for courage, and the force of sustentation? It is not the powerful steam engine, nor the mysterious electricity. It is none other than a newspaper, that is simple and easy for the public to understand. Electricity may be able to send a message to remote places in a day, but it has no merit ofuniversality like a newspaper. The steamship may cross the rough ocean to reach a place thousands of miles away, but it cannot spread influence as widely and effectively as a newspaper. Therefore the influence of a newspaper is mightier than a steam engine and faster than electricity, and at the same time it can teach and enlighten the people of the world more effectively. Even thousands of teachers working day and night cannot compete with newspapers in enlightening the people. If we have a newspaper, it is possible to achieve the merit ofteaching and guiding in every corner of the world without hard effort or talk. This can be done as easily as turning over a hand. There is no need to seek an example from the far away Western countries. We can talk about it by citing...

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Reviewed by: Jesuits & Matriarchs: Domestic Worship in Early Modern China by Nadine Amsler Anthony E. Clark (bio) Nadine Amsler. Jesuits & Matriarchs: Domestic Worship in Early Modern China. Seattle: University of Washington Press, 2018. xii, 272 pp. Hardcover $90.00, ISBN 978-0-295-74379-0. Nadine Amsler has accomplished something quite remarkable for an emerging scholar; she has written a first monograph that equals in style and quality a work produced by an already established and well-published senior in her field. Amsler's new study, Jesuits & Matriarchs, is a welcome contribution to the study of Sino-Western/Sino-Missionary history, not only because she offers important information about the role and influences of women within China's late-imperial Catholic community, but also because she has exhumed long buried archival materials that few, if any, have thought to access, namely, the accounts of women under the Jesuit mission during the early Qing (1644–1911). As she puts it, her book asks how women organized "their religious piety, and how did they perceive the 'teachings of the Lord of Heaven' (Tianzhujiao) propagated by the Jesuits," a question which is "illuminated by analysis of the significance of gendered special relations in the Jesuits' mission to seventeenth- century China" (p. 4). Amsler is not the first to analyze the lives of women under the sway of the Western Christian mission to China; her study follows [End Page 282] in the footstep of other significant monographs such as Ji Li's God's Little Daughters, published in 2015, and Jane Hunter's earlier The Gospel of Gentility, published in 1989.1 What sets Amsler's work apart is that it sets the lives of Chinese Christian women more precisely within the larger context of Jesuit notions of masculinity, namely, Confucian learning vis-à-vis female virtue. That is, Amsler confronts how European Jesuits of China's seventeenth-century "adapted their masculinity to Chinese Confucian gender norms and how Chinese women connected with the Catholic religion spread by the missionaries" (p. 12). In Chapter 1, Amsler rehearses much that has already been written about, such as the 1595 decision of Matteo Ricci (1552–1610) and Lazzaro Cattaneo (1560–1640) to stop wearing Buddhist robes and begin donning the regalia of the Confucian literati. Despite such redundancies, this chapter offers several novel areas of analysis; most notably, she frames the sartorial and cultural decision to adopt the persona of China's literati within a framework of Jesuit masculinity. Here I would have recommended that the uniquely Jesuit practice of only admitting males to their order be better explored. Other Roman Catholic missionary orders and congregations, such as the Franciscans, Dominicans, and Lazarists, freely admit women into their ranks, while the Jesuit fraternity of priests and brothers is entirely male, a reality that influenced the atmosphere of Jesuit areas in China. Along the lines of sartorial strategies, Amsler makes the important point that the founder of the Jesuits, Ignatius of Loyola (1491–1556), had refused to create a specific Jesuit habit, but had instead requested that Jesuit attire should "conform to the usage of the region" (p. 16). This important decision allowed missionary Jesuits to dress not only according to their region, but also according to their social status; Jesuits in the service of the emperor dressed quite differently from those who served small remote Chinese parishes. This chapter effectively underscores that the Jesuit decision to conform to China's Confucian aesthetic and intellectual propensities filtered down to inform how they envisioned and directed the lives of Chinese Catholic women. Chapters 2 and 3 confront traditional Chinese expectations of morality and gender distinction, especially how those expectations were interpreted by and re-presented by Jesuit missionaries. As Amsler suggests, Confucian literati were convinced that "disorder began to reign whenever sexes mixed," and the Catholic mission was obliged to highlight its own moral consensus with this view both in the public and private spheres (p. 34). One way in which the Jesuit "literati" distinguished themselves as paragons of Confucian morality was to set themselves against Buddhist clergy, who they characterized as lewd and promiscuous. The Jesuit mission thus stressed its agreement with the traditional Chinese sense that "Female...

This study is an unique approach to social and cultural history of Japan through the scope of food and food ways. In this book-length study of food markets in the early modern Japanese capital of Edo, Akira Shimizu draws a fascinating picture of early modern Japanese society where specialty foods—seasonal, regional, and hard-to-find delicacies that satisfied the palate of nation’s highest political authority, the shogun—served as a powerful nexus that connected different social groups. In the course of their daily lives, peasants, fisherfolks, and merchants, who made specialty food available at the market, were in constant negotiation with powerful wholesalers and government authorities in charge of procuring specialty foods of the highest qualities for the shogun’s Edo Castle. Utilizing a number of previously unused archival materials that reveals the lives of those at the bottom of the society, the book traces the production, supply, and handling of specialty foods and shows how ordinary people were empowered to assume control over the distribution of specialty food, eventually affecting their procurement for the shogunal kitchen. In doing so, they disrupted the existing market order on the shogunal requisition, and led to the reconfiguration of market relations.

This study is an unique approach to social and cultural history of Japan through the scope of food and food ways. In this book-length study of food markets in the early modern Japanese capital of Edo, Akira Shimizu draws a fascinating picture of early modern Japanese society where specialty foods—seasonal, regional, and hard-to-find delicacies that satisfied the palate of nation’s highest political authority, the shogun—served as a powerful nexus that connected different social groups. In the course of their daily lives, peasants, fisherfolks, and merchants, who made specialty food available at the market, were in constant negotiation with powerful wholesalers and government authorities in charge of procuring specialty foods of the highest qualities for the shogun’s Edo Castle. Utilizing a number of previously unused archival materials that reveals the lives of those at the bottom of the society, the book traces the production, supply, and handling of specialty foods and shows how ordinary people were empowered to assume control over the distribution of specialty food, eventually affecting their procurement for the shogunal kitchen. In doing so, they disrupted the existing market order on the shogunal requisition, and led to the reconfiguration of market relations.

Reviewed by: Witchcraft and Gender in Early Modern Society: Finland and the Wider European Experience Lola Sharon Davidson Toivo, Raisa Maria, Witchcraft and Gender in Early Modern Society: Finland and the Wider European Experience (Women and Gender in the Early Modern World), Aldershot, Ashgate, 2008; hardback; pp. 242; 4 b/w illustrations; R.R.P. £55.00; ISBN 9780754664543. When Agata Pekantyär’s husband died in 1670, leaving her with two young daughters, his relatives threw her off the family farm. She built a cottage on the common land, resisted attempts to drive her from it and challenged her parents-in-law’s will. The quarrels lasted for the next four years but the [End Page 198] court ruled in favour of Agata’s daughter, as the child of the eldest son. The relatives, compensated but resentful, moved out and Agata moved in. Within a few months she was accused of practising magic. She paid the customary 40 marks fine. Next year she was charged and fined again. The following year, she was sued for slander by the woman she had earlier claimed had taught her how to make women infertile. Another fine. In 1676, she was fined for forcing her 13-year-old daughter into bed with a man. The couple married and her son-in-law defended her with force when the court ordered her publicly whipped for witchcraft. In 1686, a male neighbour sued her for slander for saying he used magic and accused her of riding to the witches’ Sabbath on a calf. Her son-in-law was fined for magic. In 1698, Agata paid costs after a rumour that a certain woman had flown to the Sabbath on a broom was shown to have originated in Agata substituting the woman’s name for her own. Over these thirty years, Agata appeared regularly in court on matters connected with her management of her daughter’s farm. Clearly we are far from the terror and torture of the witch-hunts of Germany, Switzerland and France. Apart those involving Agata, there were 26 cases of magic and witchcraft in the village of Ulvila between 1674 and 1698. None of them resulted in anyone being burnt at the stake, nor do they appear to have greatly affected the defendants’ reputations or livelihoods. Rather they formed part of the interminable squabbling of the villagers over resources and reputation. Raisa Maria Toivo uses Agata’s case to examine the position of women in Early Modern Finland in relation to the wider scholarship on gender and witchcraft. She argues convincingly that excessive emphasis has been placed on a modern/pre-modern dichotomy and on the power of patriarchal rhetoric. Toivo’s comprehensive review of gender and witchcraft theories provides a useful scholarly service but at the expense of the book’s focus. How far can we can extrapolate from one instance? Agata’s case provides an excellent basis for examining the status of women and the functioning of both village society and the legal system in seventeenth-century Finland. Women were not merely oppressed by men and confined to the home as domestic servants. Rather they were valued and accorded status for the contribution their work made to the household and the community and were active participants in society at these levels. Agata’s case also demonstrates the banal way witchcraft accusations were used in village power struggles and demolishes the image of the witch as a marginalized outcast doomed to destruction. However, it [End Page 199] cannot provide, as Toivo seems to imagine, a critique of scholarship on the murderous waves of witch burning since really it has nothing to do with them. If anything, Toivo’s study would seem to support theories that religious conflict, state-building and an inquisitorial judicial system were crucial factors in the witch craze, and that consequently where these were absent or weak the earlier pattern of witchcraft/slander accusations as relatively inoffensive weapons in rural politics continued. For this reason, I would have welcomed closer examination of the shift to an inquisitorial system as part of the strengthening of the Swedish state, leading to increased prosecution of beneficent magic. The relationship of Agata...

William G. Naphy and Penny Roberts, editors. Fear in Early Modern Society. (Studies in Early Modern European History.) New York: Manchester University Press; distributed by St. Martin's Press, New York. 1997. Pp. x, 245. Cloth $69.95, paper $24.95 Get access Naphy William G. and Roberts Penny, editors. Fear in Early Modern Society. (Studies in Early Modern European History.) New York: Manchester University Press; distributed by St. Martin's Press, New York. 1997. Pp. x, 245. Cloth $69.95, paper $24.95. William Monter William Monter Northwestern University Search for other works by this author on: Oxford Academic Google Scholar The American Historical Review, Volume 104, Issue 2, April 1999, Page 626, https://doi.org/10.1086/ahr/104.2.626 Published: 01 April 1999