![Francisco Delicado (1485-1535), Retrato de la Loçana andaluza… [The Portrait of Lozana: The Lusty Andalusian Woman], Venice, 1528.
«The Portrait of Lozana: The Lusty Andalusian Woman (original title in Spanish: Retrato de la Loçana andaluza) is a book written in Venice by the Spanish editor of the Renaissance, Francisco Delicado, in 1528, after he escaped from Rome due to the anti-Spanish sentiment that uprose after the sack of Rome a year earlier. Published anonymously, the book contains a description of the life in Rome’s underworld during the first third of the 16th century. It is considered a book descendant of Celestina (written some thirty years before by Fernando de Rojas) because of the literary scheme, the dialogued novel, and one of the earliest manifestations of the picaresque novel.
One of the most important characteristics in the book is the didactic-satiric line (as well as other books of the picaresque novel, as Lazarillo de Tormes conceived as a strong critic done by the humanists), because it unveils the moral decadence of Rome, and all the characters displayed — from the bishops to the villains — appear surrounded by a world of corruption, prostitution and violence.
The scatological and sexual elements prevail during the narration: there are descriptions of a ménage à trois; an episode in which Rampin gets covered from head to foot in excrement after falling in a latrine; and other uninhibited allusions to the reconstruction of hymen, and procreation. It gives one of the testimonies about syphilis as a plague in the first years of the 16th century.»
Link ; Link](http://24.media.tumblr.com/tumblr_lxuro6WCKy1qb5do7o1_1280.jpg)
Francisco Delicado (1485-1535), Retrato de la Loçana andaluza… [The Portrait of Lozana: The Lusty Andalusian Woman], Venice, 1528.
«The Portrait of Lozana: The Lusty Andalusian Woman (original title in Spanish: Retrato de la Loçana andaluza) is a book written in Venice by the Spanish editor of the Renaissance, Francisco Delicado, in 1528, after he escaped from Rome due to the anti-Spanish sentiment that uprose after the sack of Rome a year earlier. Published anonymously, the book contains a description of the life in Rome’s underworld during the first third of the 16th century. It is considered a book descendant of Celestina (written some thirty years before by Fernando de Rojas) because of the literary scheme, the dialogued novel, and one of the earliest manifestations of the picaresque novel.
One of the most important characteristics in the book is the didactic-satiric line (as well as other books of the picaresque novel, as Lazarillo de Tormes conceived as a strong critic done by the humanists), because it unveils the moral decadence of Rome, and all the characters displayed — from the bishops to the villains — appear surrounded by a world of corruption, prostitution and violence.
The scatological and sexual elements prevail during the narration: there are descriptions of a ménage à trois; an episode in which Rampin gets covered from head to foot in excrement after falling in a latrine; and other uninhibited allusions to the reconstruction of hymen, and procreation. It gives one of the testimonies about syphilis as a plague in the first years of the 16th century.»
By James Mayfield, a historian and the Chairman of the European Heritage Library.
![«The Mardijker were a community in amongst others Batavia (modern Jakarta), made up of descendants of freed slaves. They could be found at all major trading posts in the East Indies.[1] They were mostly Christian, of Indian and some Portuguese ancestry, and spoke a Portuguese patois. The Dutch also referred to them as inlandse Christenen (“indigenous Christians”).
The ancestors of the Mardijkers had been slaves of the Spaniards and Portuguese in India, Africa and Malay Peninsula, and were brought to Indonesia by the Dutch, especially after the 1641 Dutch conquest of Malacca. There were also Mardijkers originated from Pampanga, Luzon which called by the Dutch as Papangers.[2]
The term Mardijker is a Dutch corruption of the Portuguese version of Sanskrit Maharddhika meaning “rich, prosperous and powerful”. In the Malay archipelago, this term had acquired the meaning of a freed slave. The Dutch colonists also used it more generally to describe any freed slaves which were full-blood Asian, i.e. swarten (“black”). (…)»
Link ; Link](http://24.media.tumblr.com/tumblr_lpxmhpigX21qb5do7o1_1280.jpg)
«The Mardijker were a community in amongst others Batavia (modern Jakarta), made up of descendants of freed slaves. They could be found at all major trading posts in the East Indies.[1] They were mostly Christian, of Indian and some Portuguese ancestry, and spoke a Portuguese patois. The Dutch also referred to them as inlandse Christenen (“indigenous Christians”).
The ancestors of the Mardijkers had been slaves of the Spaniards and Portuguese in India, Africa and Malay Peninsula, and were brought to Indonesia by the Dutch, especially after the 1641 Dutch conquest of Malacca. There were also Mardijkers originated from Pampanga, Luzon which called by the Dutch as Papangers.[2]
The term Mardijker is a Dutch corruption of the Portuguese version of Sanskrit Maharddhika meaning “rich, prosperous and powerful”. In the Malay archipelago, this term had acquired the meaning of a freed slave. The Dutch colonists also used it more generally to describe any freed slaves which were full-blood Asian, i.e. swarten (“black”). (…)»
Giovanni Francesco Caroto, Sophonisba drinking the poison, 1500s.
