Book Censorship (history)

The present article analyzes cardinal Agostino Galamini 's library in relation to his activity as an Inquisitor. Examining the books of the Cardinal, who was bom in Brisighella in 1552 and entered the Congregation of the Holy Office in 1611, is fundamental to understand the inspiring motives of his politica! and religious activity. Galamini's library was an instrument which supported his activity as an ecclesiastical officer. The large number of theological and scientific books in his possession denotes his knowledge of the doctrines and authority, therefore explaining his eminent role within the Holy Office.

Cette note est consacrée au lien entre les deux traditions kirghizes les plus importantes, le chamanisme (Bakshylyk) et la narration (Zhomokchuluk), dans le passé et le présent. Qu'ont en commun les chamans et les conteurs du Kirghizistan et de l'Asie centrale ? Quelles traces de l'ancienne culture turcique stockent les couches les plus archaïques de l'épopée kirghize « Manas »? Comment se positionnent actuellement les chamanes et les conteurs kirghizes et pourquoi la République a-t-elle interdit la publication de la version post-folklore de l'épopée « Manas » -«Akole Manas », un essai écrit « dicté par les esprits» par une chamane moderne ?

This essay examines the history of relations between the Roman Inquisition and the society of Venetian Cyprus. Specifically, it studies cases of arrests or denunciations to the Venetian Holy Office of Cypriot religious dissenters, or in general of persons on the island displaying delinquent behaviour, in matters concerning faith during the last twenty-five years of Venetian rule in Cyprus; that is, from the decade during which the Roman Inquisition was established in the Venetian State until the conquest of Cyprus by the Ottomans (1544–1571). Besides the definition of the divergent ideas espoused or propagated by the accused as well as their deviant practices, the principal issues explored in this essay are the role and the policies of state authorities regarding religious dissent and its repression, as well as the reception of the Roman Inquisition by local society.

Early in 1587, poised precariously between the threat of a Spanish invasion and internal Catholic conspiracies, English authorities proactively detained prominent men from the country's leading Catholic families. 1 During the same period, however, in an ironic inversion of the traditional gendering of public and private spaces, their wives and daughters remained free to travel about London, visiting priests in the city's permeable prisons and participating in the reception and distribution of Catholic imprints, most of these smuggled into England from the Continent. The wives of the imprisoned Lords Vaux and Tresham, for example, along with a daughter and stepdaughter of the similarly imprisoned Sir John Arundell of Lanherne, Cornwall, were named on a secret Catholic book delivery inventory, "How and to whom his Popish Books were bestowed," listing 614 illicit imprints from the Continent, primarily from recent presses established in Rouen by Robert Persons, SJ, and George L'Oyselet. 2 In a coauthored essay, Earle Havens and I have contextualized both the manuscript-hereafter referred to as the "Marshalsea-Newgate" book inventory-and the prison-based 1. Francis Young, "The Bishop's Palace at Ely as a Prison for Recusants, 1577-1597," Recusant History 32.2 (2014): 195-216. 2. Lansdowne MS 33/62, fols. 152 r-v , British Library.

Why were seemingly innocent didactic prints on seven articles of the faith, that were moreover circulating in the Habsburg Netherlands for decades, censured and prohibited by the Roman Inquisition in 1682? The answer to this question opens the way to a number of other conundrums that shaped early modern Catholicism in the Lord's Vineyard in Belgium as well as in Roman palaces; to uncertainties that illuminate the dynamic relationship between truth and salvation, between orthodoxy and orthopraxy, between cognition of the faith and different forms of penitential practices in post-Reformation Catholicism, and between the drive towards confessional uniformity and a dynamic inner-confessional plurality.

Ausgehend von der Bewegung gegen "Schmutz und Schund" im deutschen Kaiserreich fokussiert der Beitrag die Rolle, die von der "besorgten Gesellschaft" Halbwüchsigen - "Kindern" in damaliger Sprache - zugeschrieben wurde. Rede und Praktiken gegenüber den "Kindern" zeigen, dass die Heranwachsenden und ihre neuartige Medienkultur der selbstständigen Nutzung von Populärliteratur und Film/Kino als fremd und nicht selten auch als feindlich wahrgenommen und behandelt wurde. Hier bildete sich ein Deutungsmuster, das moderne Massenkultur durch das 20. Jh. hindurch als erstrangige Gefahr für die soziale Ordnung und insbesondere als Bedrohung  kindlicher Unschuld wahrnahm.

Negli ultimi anni la storiografia italiana ha registrato una discreta attenzione al fenomeno della censura in epoca moderna, in particolar modo concentrandosi sul rapporto esistente tra gli Indici emanati dalla Chiesa e la società italiana. Sono qui analizzate e confrontate diverse monografie che a partire dal 2005 hanno trattato l’argomento rispetto ai secoli XVI-XVII, per delineare la direzione e le tendenze dell’indagine storica odierna. Si offre una rassegna comparata dei lavori di G. Fragnito, U. Rozzo, V. Frajese, F. Barbierato, E. Rebellato, M. Sabato, M. Cavarzere, S. Landi, R. Savelli, M. Infelise. Caduti alcuni schemi che avevano affetto la ricerca durante il ‘900, gli studiosi si sono aperti all’analisi seguendo forme nuove e dando risalto a particolari prima poco analizzati, come il processo di formazione dei diversi Indici, il rapporto con i poteri politici della penisola, le divergenze all’interno delle Congregazioni e l’effettiva incidenza che ebbero le proibizioni su diversi strati sociali del paese. Il centro dell’attenzione è spesso rivolto alla fase di ‘normalizzazione’ della situazione piuttosto che a quella della repressione violenta cinquecentesca; un posto particolare è riservato allo studio dei meccanismi istituzionali e al funzionamento della censura. Molto ribadita è la suddivisione in classi di lettori, con gradi di libertà differenti. Si sono notate due tendenze generali nei testi: una che descrive l’impegno delle strutture censorie come progetto unitario e coerente di controllo della società; l’altra che invece mostra le fratture all’interno della stessa Chiesa negli obiettivi e nei modi della censura. Si auspica una maggiore apertura alla storiografia straniera, il confronto con la quale potrebbe fornire apporti determinanti agli studi italiani; l’apertura potrebbe essere estesa anche ad altri rami della storia, non solo a quella del libro. In appendice si trova l’elenco delle monografie italiane analizzate.

Une adaptation en français moderne, avec annotations, textes d'accompagnement et bibliographie du CYMBALUM MUNDI (Anonyme, Paris, 1537).
Cette édition pour le Web, basée sur le seul exemplaire (conservé à la Bibliothèque municipale de Versailles) de cet énigmatique recueil de dialogues satiriques censuré à la suite d'une exceptionnelle demande d'examen du roi François Ier, vise à faire connaître ce texte à la fois drôle et mystérieux, très connu des spécialistes mais peu accessible dans sa version originale en moyen français.

Une édition encodée en TEI XML du CYMBALUM MUNDI (Anonyme, Paris, 1537) pour la base Epistemon des Bibliothèques virtuelles humanistes à l'Université de Tours. L'édition est basée sur le seul exemplaire (conservé à la Bibliothèque municipale de Versailles) de cet énigmatique recueil de dialogues satiriques censuré peu après sa publication à la suite d'une demande d'examen exceptionnelle du roi François Ier.
NOTE: Le texte est précédé d'une notice détaillée et proposé avec différentes possibilités d'affichage (original/régularisé, désabrégé/non désabrégé, corrigé/non corrigé). Des images numériques des pages de l'exemplaire unique de la Bibliothèque municipale de Versailles seront ajoutées bientôt.

El Tractado de la vida de Christo es una de las consideradas vidas devocionales prohibidas por
el Índice de censura de Fernando de Valdés de 1559, interdicción que nunca ha sido
convenientemente analizada. En general, el veto a este tipo de lectura, que a priori no atenta
contra la ortodoxia del culto católico, ha sido poco atendido, y mucho menos cuando se
trata de vidas devocionales –o hagiográficas, en sentido amplio–, cuya prohibición parece
ser resultado del más minucioso y sutil intento por definir los límites de la ortodoxia
católica y controlar la devoción privada. Analizaré los aspectos conflictivos que presenta el
texto, que en la mayoría de los casos dependen, más que del contenido estricto del tratado,
de los elementos paratextuales, de los posibles usos que se atribuían al volumen, de su
origen y difusión, etc. y que probablemente se estimaron problemáticos como consecuencia
de la coyuntura histórica en que se examinaron.

В статье на основе документов из 6 архивных собраний представлена история подготовки первого издания книги И. С. Аксакова «Биография Федора Ивановича Тютчева». Подробно исследованы цензурная история издания и исправления, внесенные в текст по требованию цензуры.
In the article, based on the documents of the 6 archival collections, the history of the preparation of the first edition of the book by I. S. Aksakov "The Biography of Fedor Ivanovich Tyutchev" is presented. The censorship history of the publication and corrections made to the text on demand of the censorship were examined in detail.

's « Aeropagitica » is deemed a subversive text brought about by his contention with the Licensing Order of 1643,a year prior to the distribution of this treatise. Milton's title choice alludes to an Athenian local site where religious figures akin to Saint Paul vindicated themselves from the blasphemous charges arraigned on them. The pamphlet is swarmed with metaphorical insights rationalizing Milton's relatively libertarian stance in which he champions freedom of thought and rebuts state censorship of books. As an inauguration,John Milton pays tribute to the parliament by praising its meritorious policies,clearing his attempt from suspicions of flattery and pleading the presbyterians to hear out his constructive reproval.He then proceeds to elaborate his position concerning the censorship of books under the pretext of heresy and defamation,propounding three arguments.The first argument is a historical one in which he denies antiquity's connection with the licensing and traces its genesis to the party's loathsome nemesis,the Calvinists .The second argument is moral as he asservates the impracticality of censorship due to blasphemy and libel.The final argument emphasizes the harm inflicted upon society by the censorship of books. In the first argument, Milton stresses the role books play in society,stating that setting a book aflame is worst than killing a man,elucidating that « many a man lives a burden to the earth »,notwithstanding,burning a book is analogeous to destroying reason itself,for they are perpetual entities.He expounds this abstraction through an account of the modus operandi undertook by ancient Western civilizations in dealing with blasphemous books ; blazing books under the Augustian rule,their destruction after examination and condemnation by the first christian sovereigns ,and the excommunication or expurging of indexes by the popes.

Autre travail sur la censure de 1827, présentant de manière plus détaillée le corpus peu connu de pamphlets, libelles, rognures, pièces de théâtre et parodies diverses ayant fleuri pendant ces quatre courts mois ; outre la défense de la liberté d’écrire, des thèmes récurrents (idée d’un complot jésuite, hostilité au trio Villèle/Corbière/Peyronnet, critique du « despotisme ministériel ») permettent de mieux saisir les principaux arguments comme les craintes, réelles ou fantasmées, mobilisés par l’opposition antivilléliste.