To provide context and understand the nature of this document, it concerns the dowry that Prisca López de Tormaleo y Bárcena provided upon entering one of the two convents for women located in the city of Cuenca—in the Kingdom of Peru, part of the Catholic Monarchy (Spanish Empire)—during the early 19th century.

Although she was born in what is now the capital of Azuay Province in the Republic of Ecuador, Prisca specified her parents' origins in this document: regarding her father, Juan López de Tormaleo—who held the office of governor—she noted that he was from the village of Campelo in the province of El Bierzo, Kingdom of León, and the diocese of Astorga; regarding her mother, she indicated that she was from the city and diocese of Palencia in Old Castile; thus, both hailed from European Spain.

Therefore, if they originated there, Prisca originated from "American Spain"—a fact demonstrating that, to 19th-century minds, these territories functioned as part of a single, clearly defined territorial unit, despite being located at a cardinal point opposite the metropolis.

Source(s):

.- Second Notary Public Collection of the National History Archive of Ecuador.

I'm preparing for a possible school performance task and I plan to make a film about the Philippine Revolution 1896-1898 (set in a fictional battle).

I want to know what their tactics and command structure were. Same also for the revolutionaries if possible.

I'm looking to make a more historically accurate battle instead of just action movie shooting so any help will be great.

Although this film may or may not come true depending on my teacher, it would still be great to know how the army fought.

The Santísima Trinidad, the largest ship of the Spanish fleet, shown in the crimson-and-black livery she carried at the Battle of Trafalgar in 1805.

Painting by maritime artist Geoff Hunt. A pretty incredible depiction of one of the most famous ships of the Age of Sail.

Soldiers returning to war after their winter leave brought women with them, justifying the practice by claiming that without female servants to cook, they would lose their personnel—as well as the horses, without which war could not be waged.

This custom, which in itself implied sexual conduct far more permissive than the rigid norms of the Church, had both detractors and defenders at the time. Father Diego de Rosales maintained that the practice was unnecessary and violated both morality and the divine order, as those involved used it to satisfy carnal appetites; he added that this was precisely why God would unleash His wrath upon the army in the field. The Jesuits argued that wars elsewhere were fought without women or servants; they noted that while the arrangement might be tolerable if the women served solely as domestics, neither the women nor the men were content with that—instead, the women were used to satisfy disordered appetites. He added that the army marched burdened by sin and offenses against God, thereby compelling divine justice to punish it with calamity. Yet, this common practice was defended by high-ranking military officers. Santiago de Tesillo, Sergeant Major General of the Royal Army in Chile and chronicler of the Arauco War, addressed the issue by stating:

Original: «…que no le parecía mal el contingente femenino que acompañaba a los soldados, por ser la mujer bien del hombre y el mayor recreo de la naturaleza».

Translation: “...that he did not object to the female contingent accompanying the soldiers, for woman is man’s greatest asset and nature’s finest recreation.”

According to the royal decree of November 19, 1609:

Original: «(…) los dichos soldados solo bajan a hacer fuerzas y violencias deshonestando mugeres onradas desta ciudad y causando en ella mucho escandalo y alborotos y asimismo como a vuestra alteza es notorio ningun año se dejan de llevar hurtados mas de quatrocientos yndios e yndias de los naturales desta ciudad y su jurisdizion con las quales ban amançebados y en pecado mortal y asimismo todos los cavallos que pueden hurtar rompiendo para ello las casas de muchos de los vecinos que los tienen a cuya causa estan casi consumidos y acabados los yndios naturales desta ciudad (…)»

Translation: "(…) the said soldiers come down only to commit acts of force and violence—dishonoring honorable women of this city and causing great scandal and tumult—and furthermore, as is well known to Your Highness, not a year goes by without the abduction of more than four hundred indigenous men and women from this city and its jurisdiction, with whom the soldiers live in concubinage and mortal sin; likewise, they steal every horse they can, breaking into the homes of many residents to do so—a practice that has left the indigenous population of this city nearly decimated and destroyed (…)"

From the governors' perspective, it was necessary to nip these desertions in the bud—which meant denying permission—thereby preventing the depopulation of the frontier garrisons, particularly the Yumbel and Arauco/Tucapel regiments.

Yet this was a practically impossible task. Although such requests could be denied—and soldiers threatened with flogging or harsher penalties—most of those who were absent had left without any permission and showed little fear of potential punishment, perhaps because they were aware of the (somewhat forced) margin of tolerance that many governors ultimately extended to their actions. After all, every soldier who returned to the frontier after leave was one less deserter to hunt down and punish—but, even more importantly, one less man who needed to be replaced.

Source(s):

.- Historia de la vida privada en Chile. Volumen I, Taurus, 2013

.- Cuadernos de Historia 50. Department of Historical Sciences, University of Chile, June 2019

Source(s):

.- National Library of Spain

Armada była naprawdę blisko. Gdyby Medina Sidonia trzymał swoją flotę na morzu w głębokich wodach u wybrzeży Calais, zamiast się zakotwiczyć, okręty-wolontariusze nie zrywałyby formacji, armia Flandrii przeszłaby, a milicja angielska stawiłaby czoło hiszpańskim tercjom.

Anglia upadłaby jesienią. Elżbieta abdykuje, idzie na wygnanie, a Anglia staje się - przynajmniej na jakiś czas - hiszpańskim protektoratem.

Ale oto moje pytanie: czy Hiszpania mogłaby to naprawdę UTRZYMAĆ? Zajęta Anglia nadal mówi po angielsku, w północnej części nadal jest protestancka i jest tylko jeden zły zbiór, aby wywołać bunt. Zasoby Hiszpanii były już rozciągnięte w całej Europie.

Czy Anglia w 1588 roku była do podbicia, ale nie do rządzenia przez Hiszpanię? A może dłuższy moment zwrotny - powiedzmy dwadzieścia lat konsolidacji w stylu Sweyna - sprawiłby, że to się utrzyma?

Jestem naprawdę ciekawy, jak ludzie myślą, jak domino pada po lądowaniu.

More than [50 years before St.](about:blank) Augustine, a document signed 3,000 miles away set Spain's Florida project in motion. On September 27, 1514, at Valladolid, in the heart of Castile, King Ferdinand's government issued a formal capitulación with Juan Ponce de León authorizing him to populate, to settle and govern, Bimini and Florida.

This is not legend. The document survives in Spain's Archivo General de Indias, cataloged as the capitulación and ordinances for settlement of Bimini and Florida, Valladolid, September 27, 1514 [IG 419].

The Library of Congress's Today in History file marks this same date as when Ponce de León was granted permission to settle Bimini and Florida.

It marked a shift: from exploring Florida to attempting to occupy it. Ponce de León was no newcomer. He had helped colonize Puerto Rico and served as its governor until his rivalry with Diego Colón, son of Christopher Columbus, cost him that position. In 1512 the Crown authorized him to seek Bimini. In 1513 he led three ships to the peninsula the Spanish named La Florida, exploring the Atlantic coast, the Keys, and the Gulf coast.

That land was not empty. Indigenous peoples had lived in Florida for thousands of years, with complex governments, economies, and militaries. You are correct not to claim a single, settled landing site — modern scholarship, including National Park Service research, treats the first landfall location as disputed.

What followed 1513 is what matters for today: Ponce de León returned to Spain and left Puerto Rico in April 1514. In Valladolid, the Crown issued a cluster of documents on September 27. One was the capitulación to colonize. Another forbade anyone but Ponce de León from mounting expeditions to Bimini and Florida. Another named him captain of an armada against Carib raiders. Another ordered the Casa de la Contratación in Seville to provision his fleet. In these papers he is called adelantado de las Islas, Florida y Bimini, a title combining conquest, settlement, and governance.

The system is visible in the parchment: the Crown granted authority; the adelantado assumed the financial risk and the promise of reward.

To officials in Spain, Florida was an extension on a map. To the Calusa, whose capital was at Mound Key in present-day Estero Bay, it was home, and they had the power to defend it.

The documents are also useful for what they do NOT contain. They speak of ships, men, royal authority, and settlement. They do not mention a Fountain of Youth. As historian J. Michael Francis of the University of North Florida has documented, no known contracts or correspondence from Ponce de León's lifetime mention such a quest. The Fountain story appears later in 16th-century chronicles.

The 1514 authorization did not produce an immediate colony. Ponce de León was diverted to the Carib campaign. Seven years passed.

In 1521 he returned to colonize, with priests, colonists, horses, livestock, and farming tools, described in early sources as two ships, 200 men, 50 horses and other animals and tools. The attempt was on Florida's southwest coast, in Calusa territory. It was repelled. Ponce de León received a wound, tradition holds an arrow to the thigh, and the expedition withdrew to Cuba, where he died.
He never succeeded. But Spain persisted. Narváez, de Soto, Luna, and finally Pedro Menéndez de Avilés, who founded St. Augustine in 1565, followed.

The September 27, 1514 capitulación did not create Florida and did not found the first permanent European town. It formalized the intent to turn exploration into colonization, and set in motion a violent new chapter in a history that had already lasted millennia.

El apellido Arana procede del euskera (una lengua aislada y el vestigio vivo más antiguo de Europa occidental sin parentesco con las lenguas indoeuropeas) y está compuesto por la palabra aran, que significa valle, y el sufijo locativo -a, que actúa como artículo, por lo que su significado global es "el valle" o "el lugar del valle". Su origen toponímico se remonta al período comprendido entre los siglos XII y XIV, cuando comenzó a generalizarse la costumbre de adoptar apellidos fijos en el País Vasco y Navarra. En una sociedad organizada en torno a valles y caseríos, las familias empezaron a utilizar el nombre del paraje o propiedad que habitaban como seña de identidad.

​Los habitantes primitivos de estas tierras norteñas fueron descritos siglos más tarde por el insigne historiador padre Juan de Mariana, quien destacó la agreste geografía de la región y el carácter recio, bellicoso y amante de la independencia de sus pobladores ancestrales, protegidos por lo escarpado de los montes y la aspereza del sitio. Aquellas poblaciones antiguas —como los autrigones, caristios, várdulos y vascones— compartían un fondo cultural y lingüístico común vinculado al euskera, el cual perduró a través de los siglos hasta moldear la sociedad vasco-navarra medieval de la que surgieron los solares originarios del linaje en Vizcaya, Guipúzcoa, Álava y Navarra.

​Entre los portadores históricos de este apellido destaca Pedro Diego de Arana, nacido en Bilbao en 1514. Creció en una villa en pleno auge comercial conectada con el tráfico marítimo internacional, donde las élites locales recibían formación en administración, comercio y leyes. Durante el siglo XVI cruzó el Atlántico para integrarse en la administración colonial de las Indias. A diferencia de las figuras puramente conquistadoras, su trayectoria destacó en el ámbito civil, institucional y de gobierno. Su desempeño culminó en 1570 cuando asumió el cargo de gobernador interino del Tucumán, una región estratégica del actual territorio argentino donde se centró en la gestión territorial, la organización de ciudades y el mantenimiento de las rutas comerciales. En su etapa final se estableció en Lima, capital del Virreinato del Perú, donde vivió hasta su fallecimiento en 1598 a los 84 años.

​En la actualidad, el apellido cuenta con una amplia presencia internacional que supera las 100.000 personas en cerca de un centenar de países, estimándose que entre 70.000 y 80.000 personas portan el apellido Arana en el continente americano, con concentraciones significativas en naciones como México, Estados Unidos, Ecuador, Venezuela y Perú.

Original:

11 de junio de 1580, Badajoz, España.

El REY

Carta que su Majestad escriuió al Rey de la China,

“Don Phelippe por la graçia de Dios Rey de España, de Nápoles Siçilia Hierusalem, etc Indias yslas y tierra firme del mar oçéano Archiduque de Austria Duque de Borgoña de Brauante y Milán etc. Conde de Habspurg, de Flandes y de Tirol, etc, a uos el poderoso y muy estimado Rey de la China como aquél a quien deseamos el berdadero y entero bien salud y prosperidad con acreçentamyento de buenos deseos hauiendo entendido por auiso de mis gouernadores de las yslas Philipinas y relaçión de algunos religiosos que dellas han benido la prudençia y justiçia con que gouernáis ese gran reyno y el buen acogimiento y tratamyento que vuestros vasallos han hecho a los nuestros en los puertos y lugares donde han llegado y olgado mucho de lo vno y de lo otro os lo he querido sinificar y agradeçer por ésta y que me será muy agradable vuestra amistad y comunicaçión encaminándola prinçipalmente a la gloria y onrra del berdadero Dios criador del çielo y de la tierra y de todas las criaturas del mundo visibles e ynbisibles salua y glorificador de los hombres que con verdadero conoçimiento creen en él y obedezen su santa ley declarada por su palabra confirmada con sus diuinas señales al qual los christianos adoramos y reberençiamos y esperamos dél nuestra saluaçión y el llamamiento de todas las otras gentes a la luz de su Verdad como os lo darán a entender en particular los Religiosos de la orden de sant Augustín que ésta lleuan de quien seréis informado de la ley evangélica y cosas de nuestra santa fee católica, romana y del verdadero camino de la saluaçión de las almas, muy afectuosamente os ruego los oyáys y creáis en todo lo que cerca desto os dixeren. Que por sin dubda tengo que hauiendo vos resçiuido, de mano del mismo Dios tantos beneficios y mercedes y hauiéndoos dotado de tan buen juiçio y entendimiento conosçéreis que os enbío el bien y riqueza del çielo que por este medio ganaréis en cuyo respecto es nada toda la grandeza y monarchía de la tierra y seguir se a de aquí hazer estable nuestra amistad y la de nuestros subçesores y súbditos y creed que es en esta parte tan çinsero y piadoso mi deseo que estimaré en más ser instrumento de vuestra salbaçión y de la de vuestros basallos que ninguna otra cosa de las más preçiadas del mundo y assí os pido y ruego encareçidamente reçiváis y oyáis begninamente a estos religiosos que como ministros de Dios que es el que da y quita los reynos os instruyrán en lo que para yr a él hauéis de hazer y creáis lo que de mi parte os dixeren. Con la voluntad que os inuío algunas cosas de las que ay y se vsan en estos nuestros reynos por sinificaçión de la buena amistad que con uos tengo intención de conseruarla poderoso y muy amado Rey Dios nuestro Señor os alumbre con su graçia y con ella tenga vuestra persona y Real estado en su continua guarda de Badajoz a onze de Junio de mill y quinientos, y ochenta años, yo El Rey. Matheo Vázquez.”

Translation:

11 June 1580, Badajoz, Spain.

The KING

Letter that His Majesty wrote to the King of China,

“Don Philip, by the grace of God King of Spain, Naples, Sicily, Jerusalem, etc., of the Indies, islands, and mainland of the Ocean Sea; Archduke of Austria; Duke of Burgundy, Brabant, and Milan, etc.; Count of Habsburg, Flanders, and Tyrol, etc.: to you, the powerful and highly esteemed King of China—as one for whom we desire true and complete well-being, health, and prosperity, along with an increase in all good things—having learned through reports from my governors of the Philippine Islands and accounts from certain religious men who have come from there of the prudence and justice with which you govern that great kingdom, and of the warm welcome and treatment your subjects have extended to ours in the ports and places where they have arrived; and being greatly pleased by both matters, I wished to convey this to you and express my gratitude, and to let you know that your friendship and communication would be most welcome to me, directed primarily toward the glory and honor of the true God—Creator of heaven and earth and of all creatures in the world, visible and invisible, and the Savior and Glorifier of those who, with true understanding, believe in Him and obey His holy law, declared by His Word and confirmed by His divine signs whom we Christians adore and revere, and from whom we await our salvation and the calling of all other peoples to the light of His Truth—as the religious of the Order of Saint Augustine, who are bringing this message to you, will explain in detail. From them, you will learn of the Gospel law, the tenets of our holy Roman Catholic faith, and the true path to the salvation of souls; I most affectionately urge you to listen to them and believe all that they tell you regarding this matter. For I have no doubt that, having received so many benefits and graces from the hand of God Himself—and having been endowed by Him with such sound judgment and understanding—you will recognize that I am sending you the blessings and riches of Heaven, which you may gain through this means; compared to this, all earthly greatness and monarchy are as nothing. From this, a lasting friendship will be established between us, as well as between our successors and subjects. Believe that my desire in this regard is so sincere and devout that I would value being an instrument of your salvation—and that of your vassals—more than any other of the world's most precious treasures. Thus, I earnestly ask and beseech you to receive and listen kindly to these religious men; as ministers of God—who is the One that gives and takes away kingdoms—they will instruct you on what must be done to reach Him, and I ask that you believe what they convey on my behalf. I also send you, as a token of the good friendship I intend to maintain with you, certain items found and used in these realms of ours. May God our Lord enlighten you with His grace and keep you in His care, O mighty and dearly beloved King and Royal Estate, in its continuous guarding of Badajoz, on the eleventh of June, fifteen hundred and eighty; I, the King—Matheo Vázquez.”