«Περί Ιστορίας», Ιόνιος Εταιρία Ιστορικών Μελετών, Κέρκυρα Ν. 5, σελ. 175, 2007
Με την αντίληψη του Φρειδερίκου του Β΄(1194-1250) περί κυριαρχίας, που συνοψίζεται στις φράσεις τ... more Με την αντίληψη του Φρειδερίκου του Β΄(1194-1250) περί κυριαρχίας, που συνοψίζεται στις φράσεις του Ρωμαϊκού Δικαίου ότι ο ηγεμόνας είναι legibus solutus (ελεύθερος από την τήρηση των νόμων) και lex animata in terris (ότι ο ηγεμόνας είναι ο απεσταλμένος από τον Θεό στους ανθρώπους, ‘έμψυχος νόμος’, την ιδέα δηλαδή της αμεσότητας και της κοσμικής εξουσίας από τον Θεό), και επομένως ασκεί στην πράξη απόλυτη εξουσία, συνδέονται και η αδιάλλακτη στάση του απέναντι σε κάθε αντίσταση στα αυτοκρατορικά σχέδια, και η συνέπεια των πράξεών του που εκφράστηκε τόσο στο νομοθετικό του έργο Liber Augustalis (Βιβλίο του Αυγούστου), όσο και στην ατυχή πολιτική του απέναντι στις πόλεις της Βόρειας Ιταλίας (regnum Italicum ή Italie) ιδίως από το 1235 και μετά.
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Anna A. Achmatova, pseudonimo di Anna A. Gorénko, nasce a Bol’soj Fontàn, un elegante sobborgo di Odessa, l’11 (23 giugno secondo il nostro calendario) giugno del 1889.
Lo straziante poema “Requiem”, cominciato nel 1935 e portato a termine nel 1961 (ad eccezione della poesia “La sentenza”), fu scritto dalla poetessa soprattutto negli anni che vanno dal 1935 e il 1940: gli anni che i ‘sovietici’ definiscono/definivano della ‘Ežovščina’ – termine spregiativo dal nome di Ežov, l’allora Commissario interno del popolo - e gli anni terribili (tra il 1936 e il 1938) delle ‘purghe’ staliniane. “Requiem” non è una epopea dell’eroismo, ma della persecuzione della sofferenza della resistenza umana dinanzi agli improvvisi cambiamenti del destino. Il ruolo che l’Achmatova assume nei confronti degli eventi, è quello del ‘poet(ess)a-vate’ che tutto vede, che tutto sente e affida alla memoria: «Vi vedo, vi ascolto, vi sento: ∕…∕ Per loro ho intessuto un’ampia coltre ∕ Di povere parole, che ho inteso da loro. ∕ Di loro mi rammento sempre e in ogni dove, ∕ Di loro neppure in una nuova disgrazia mi scorderò».
E veramente, il destino poetico dell’Achmatova, creatura di frontiera sospesa sullo spartiacque di due età contrarie, era già segnato per sempre da quella atmosfera di inquietudine, di premonizioni dell’inizio del secolo che si nutriva dell’amarezza del fallimento della rivoluzione del 1905 e si tramava tutta di angosciose paure, di disperati presagi nell’attesa febbrile di prossimi cataclismi.
Proibito dalle autorità, il poema “Requiem” era sempre circolato manoscritto o dattiloscritto tra gli intellettuali sovietici anche se, ‘naturalmente’, nella massima discrezione e segretezza.
The Malleus was used as judicial case-book by the Inquisition for the detection and persecution of suspected witches. Tenths or even hundreds of thousands of people (primarily women) were tortured and judicially murdered as a result of the procedures described in this book, for no reason than a strange birthmark, living alone, mental illness, cultivation of medicinal herbs; because they were falsely accused (often for financial gain by the accuser), or just because were female/women and wanted to be free.
The Malleus serves as a horrible/awful warning about what happens when intolerance, prejudice, cruelty, barbarism, and ignorance take over a society.
Papers by Rita Bellelli
Smallpox was one of the most feared infections of the past because not only did it kill many people who contracted it but those who survived were badly disfigured from the scarring left on the skin, particularly on the face.
In the early decades of the Eighteenth century, smallpox inoculation (the origins of the immunisation) was introduced into northern Europe (England) from the Middle East.
The texts and practices of the inoculation quickly became the hub of large and international debate over the use and uselfulness of inoculation.
The philosophe Voltaire, pseudonym of François-Marie Arouet (Paris 1694 – ivi 1778) he was among the first to open the debate. The Eleventh of his Philosophical Letters entitled "On the Inoculation of Smallpox", represents, then as now, a bulwark of reason and humanity against the ideological and prejudiced commonplace.
Keywords: Epidemics, Voltaire, Inoculation.
(Translation in English by Effrosyni Manali)
In retracing the salient stages of that immense tragedy we will try to understand through which plots the systems of belief are woven, belief in witchcraft, that is to say, the thinkability of people is configured and to recover the true image that belonged to those women "without history" and for whom they should be remembered. With the hope, and at the same time the auspice that the gain of knowledge not only prevents such tragedies from happening again, but also that it manages to free nos from similar collective hysterias, from similar shared emotional transports, and thus provoke a progressive surge, a qualitative advancement of intelligence and critical awareness common to all men and women of all times and in all places.
Keywords: dogma of witchcraft (December 5, 1484), “witch hunt”, “witch-hunting without witches”.
(Translation in English by Effrosyni Manali)
Keywords: Popular Movements Religious Poverty; Gregorian Reform; Investiture Controversy; Medieval Commune
Keywords: Popular Movements Religious Poverty, Investiture Controversy, Medieval Commune.
Anna A. Achmatova, pseudonimo di Anna A. Gorénko, nasce a Bol’soj Fontàn, un elegante sobborgo di Odessa, l’11 (23 giugno secondo il nostro calendario) giugno del 1889.
Lo straziante poema “Requiem”, cominciato nel 1935 e portato a termine nel 1961 (ad eccezione della poesia “La sentenza”), fu scritto dalla poetessa soprattutto negli anni che vanno dal 1935 e il 1940: gli anni che i ‘sovietici’ definiscono/definivano della ‘Ežovščina’ – termine spregiativo dal nome di Ežov, l’allora Commissario interno del popolo - e gli anni terribili (tra il 1936 e il 1938) delle ‘purghe’ staliniane. “Requiem” non è una epopea dell’eroismo, ma della persecuzione della sofferenza della resistenza umana dinanzi agli improvvisi cambiamenti del destino. Il ruolo che l’Achmatova assume nei confronti degli eventi, è quello del ‘poet(ess)a-vate’ che tutto vede, che tutto sente e affida alla memoria: «Vi vedo, vi ascolto, vi sento: ∕…∕ Per loro ho intessuto un’ampia coltre ∕ Di povere parole, che ho inteso da loro. ∕ Di loro mi rammento sempre e in ogni dove, ∕ Di loro neppure in una nuova disgrazia mi scorderò».
E veramente, il destino poetico dell’Achmatova, creatura di frontiera sospesa sullo spartiacque di due età contrarie, era già segnato per sempre da quella atmosfera di inquietudine, di premonizioni dell’inizio del secolo che si nutriva dell’amarezza del fallimento della rivoluzione del 1905 e si tramava tutta di angosciose paure, di disperati presagi nell’attesa febbrile di prossimi cataclismi.
Proibito dalle autorità, il poema “Requiem” era sempre circolato manoscritto o dattiloscritto tra gli intellettuali sovietici anche se, ‘naturalmente’, nella massima discrezione e segretezza.
The Malleus was used as judicial case-book by the Inquisition for the detection and persecution of suspected witches. Tenths or even hundreds of thousands of people (primarily women) were tortured and judicially murdered as a result of the procedures described in this book, for no reason than a strange birthmark, living alone, mental illness, cultivation of medicinal herbs; because they were falsely accused (often for financial gain by the accuser), or just because were female/women and wanted to be free.
The Malleus serves as a horrible/awful warning about what happens when intolerance, prejudice, cruelty, barbarism, and ignorance take over a society.
Smallpox was one of the most feared infections of the past because not only did it kill many people who contracted it but those who survived were badly disfigured from the scarring left on the skin, particularly on the face.
In the early decades of the Eighteenth century, smallpox inoculation (the origins of the immunisation) was introduced into northern Europe (England) from the Middle East.
The texts and practices of the inoculation quickly became the hub of large and international debate over the use and uselfulness of inoculation.
The philosophe Voltaire, pseudonym of François-Marie Arouet (Paris 1694 – ivi 1778) he was among the first to open the debate. The Eleventh of his Philosophical Letters entitled "On the Inoculation of Smallpox", represents, then as now, a bulwark of reason and humanity against the ideological and prejudiced commonplace.
Keywords: Epidemics, Voltaire, Inoculation.
(Translation in English by Effrosyni Manali)
In retracing the salient stages of that immense tragedy we will try to understand through which plots the systems of belief are woven, belief in witchcraft, that is to say, the thinkability of people is configured and to recover the true image that belonged to those women "without history" and for whom they should be remembered. With the hope, and at the same time the auspice that the gain of knowledge not only prevents such tragedies from happening again, but also that it manages to free nos from similar collective hysterias, from similar shared emotional transports, and thus provoke a progressive surge, a qualitative advancement of intelligence and critical awareness common to all men and women of all times and in all places.
Keywords: dogma of witchcraft (December 5, 1484), “witch hunt”, “witch-hunting without witches”.
(Translation in English by Effrosyni Manali)
Keywords: Popular Movements Religious Poverty; Gregorian Reform; Investiture Controversy; Medieval Commune
Keywords: Popular Movements Religious Poverty, Investiture Controversy, Medieval Commune.