著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.37, pp.149-203, 2009-10-20

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.37, pp.149-203, 2009-10

著者

福井 幸男

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.40, pp.1-41, 2011-03-30

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Sen no Rikyu (1522-1591) was one of the well-known founders of the traditional tea ceremony (Sado) in medieval Japan. Toyotomi Hideyoshi (1537-1598) ordered Sen no Rikyu to commit ritual suicide (seppuku) in February, Tensho 19 (1591), because he was the general who won the final victory in the military conflicts among the Samurai and unified medieval Japan. Various opinions have been offered concerning the reasons for Sen no Rikyu's death. However, no firm hypothesis has yet been reached. The author has critically reviewed a large number of historical materials and theories regarding this episode to try to elucidate the truth. The official announcement of the Toyotomi Hideyoshi regime gave as the principal reasons for Sen no Rikyu's punishment, was his lese majesty toward both General Toyotomi himself and the emperor, together with his unreasonable valuation and trade in tea-ceremony items. Sen's lese majesty charge also included his construction of an overly splendid gate to the Daitokuji Temple in Kyoto, and his order to place a wooden sculpture of himself on the gate. However, the author has managed to locate many descriptions from sources about the miscellaneous circumstances of his death that differ quite considerably from information found in other cases of ritual suicides. Using these idiosyncratic materials, the author seeks to further elucidate the truth about the causes of Sen no Rikyu's seppuku.

著者

福井 幸男

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.42, pp.37-91, 2012-03-27

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Sen no Rikyu (1522-1591) was one of the well-known founders of the traditional tea ceremony (sado) in medieval Japan. Toyotomi Hideyoshi (1537-1598) ordered Sen no Rikyu to commit ritual suicide (seppuku) in February, Tensho 19 (1591), because he was the general who won the final victory in the military conflicts among the samurai and unified medieval Japan. Various opinions have been offered concerning the reasons for Sen no Rikyu's death. However, no firm conclusion has yet been reached. The author has critically reviewed a large number of historical materials and theories regarding this episode to try to elucidate the truth. The official announcement of the Toyotomi Hideyoshi regime gave as the principal reasons for Sen no Rikyu's punishment , his lese majesty toward both General Toyotomi himself and the emperor, together with his unreasonable valuation and trade in tea-ceremony items. The lese majesty charge also included his construction of an overly splendid gate to the Daitokuji Temple in Kyoto, and his order to place a wooden figure of himself on the gate. However, the author has managed to locate many descriptions from sources about the circumstances of his death that differ quite considerably from information found in other cases of ritual suicides. Especially, the author notes the following ; (1) the strict guard of Rikyu's home by 3,000 soldiers before his death to prevent his being rescued by influential feudal lords (daimyo), and (2) the crucifixion of Rikyu's figure and exposure of his head at Ichijyo-Modoribashi Bridge, Kyoto. From these idiosyncratic materials, the author seeks to further elucidate the truth about the causes of Sen no Rikyu's seppuku. The author infers the cause of Rikyu's death as follows. General Toyotomi Hideyoshi had planned to invade the Korean Peninsula after the unification of all Japan. Ishida Mitsunari, who was one of the most influential vassals of Hideyoshi, falsely told him that Rikyu had opposed the invasion, in collaboration with major influential feudal lords in East Japan, especially Tokugawa Ieyasu and Date Masamune, in a room for the tea ceremony. Hideyoshi was frightened by Mitsunari's slander, and got angry with Rikyu. Therefore, Hideyoshi ordered the seppuku, and these idiosyncratic matters concerning his death were a tacit warning to each feudal lord to collaborate in the invasion.

著者

安藤 洋美

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.19, pp.1-90, 2000-07-31

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The European mathematics exists as a science and the fundamental tools of thchnology. On the other hand, the Japanese mathematics (Wasan) did not as a science but as an art. However, the Japanese were by no means wanting in scientific spirit. The warriors (Samurai) of the Tokugawa Shogunate were strongly endowed with a zealous yearning for knowledge of the navigation at the Nagasaki Navy College, which was founded in 1855. They were taught and trained by Dutch officers with severity. Some of them were especially diligent, namely Yatabori, Ono, Enomoto, Akamatsu, Nakamuda, Tsukamoto, Sawa, Ban, and Hida. After a few years, they had become the leading members of the Tokugawa Navy. They understood that mathematical thinking was at the foundation of European civilization. Indeed, their mathematical abilities advanced with rapid strides. But, Katsu was a dull student and could not become interested in mathematics. A certain number of Dutch mathematical and astronomical works were in the possession at the Astronomical Board of the Shogunate (Bakufu Tenmonkata). To read these works, the Institute of Occidental Culture (Bansho Chosho) was founded in 1855 by the Shogunate. In this Institute, K. Kanda was the first professor of the department of mathematics. In 1866, Dr. S. Yanagawa was elected to a professorship of this Institute. Kanda wrote "Introduction to Arithmetic" and Yanagawa wrote "How to Use for Arithmetic" in 1857. A friendship between Kanda and Yanagawa continued until Yanagawa's death in 1870. Yamamoto, Sahara, Suzuki, Nagahiro Enomoto, and T. Kikuchi are all graduates of this Institute. Arithmetic was also taught at the Yokohama French College, which was founded in 1864. Zinbo is a graduate of this college. The mathematicians of the old Japanese school (Wasanka) took pains to solve the many difficult problems, but could not discovered the general method of a solution. Ono and Yanagi was the well-known Japanese mathematicians, but they made an effort to learn the European mathematics. In 1868, the political change of the Restoration took place. The leaders of the New Meiji Government were not familiar with Occidental culture. Most of them were terrorists with the exception of Omura. For the most part, the Meiji Government had been conducted by the warriors intelligentsia of the Shogunate. The teaters at the Navy College, Military Academy and University College (Daigaku Nanko) were mostly old warriors of the Shogunate. In 1877, the Tokyo Mathematical Society was founded. The first president was Kanda. One half of the organization's members were mostly old Shogunate warriors and well-known old Japanese mathematicians. The rest were the second-class mathematicians.

著者

福井 幸男 Sachio Fukui

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.40, pp.1-41, 2011-03-30

---

Sen no Rikyu (1522-1591) was one of the well-known founders of the traditional tea ceremony (Sado) in medieval Japan. Toyotomi Hideyoshi (1537-1598) ordered Sen no Rikyu to commit ritual suicide (seppuku) in February, Tensho 19 (1591), because he was the general who won the final victory in the military conflicts among the Samurai and unified medieval Japan. Various opinions have been offered concerning the reasons for Sen no Rikyu's death. However, no firm hypothesis has yet been reached. The author has critically reviewed a large number of historical materials and theories regarding this episode to try to elucidate the truth. The official announcement of the Toyotomi Hideyoshi regime gave as the principal reasons for Sen no Rikyu's punishment, was his lese majesty toward both General Toyotomi himself and the emperor, together with his unreasonable valuation and trade in tea-ceremony items. Sen's lese majesty charge also included his construction of an overly splendid gate to the Daitokuji Temple in Kyoto, and his order to place a wooden sculpture of himself on the gate. However, the author has managed to locate many descriptions from sources about the miscellaneous circumstances of his death that differ quite considerably from information found in other cases of ritual suicides. Using these idiosyncratic materials, the author seeks to further elucidate the truth about the causes of Sen no Rikyu's seppuku.

著者

Billingsley Philip 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.5, pp.p35-65, 1993-09

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It is not generally known that the Russian anarchist Bakunin's successful escape from Siberia in 1861 was a side-result of the ending of Japan's 250-year policy of seclusion. Even Bakunin's biographers have been able to find out little about the facts of his two-week stay in Hakodate and Yokohama, partly because of the lack of materials, partly because Bakunin himself seems to have been less than impressed by what he found there. The present paper, using some of the scattered Japanese-language sources presently available, seeks to throw some preliminary light on the facts of this little-known episode. After first setting out the sociopolitical background, I explain briefly the events that led Bakunin into Siberian exile and thence into his unprecedented escape across the Pacific. The third and fourth sections, using contemporary travellers' accounts (among them people who actually made acquaintance with Bakunin), sets out the conditions that must have greeted the fugitive after his arrival in Yokohama, hazards some guesses about how he must have spent his time there, and sketches his adventures en route back to England via San Francisco and New York. In conclusion, I point out that, as a man whose mission in life was the overthrow of the traditional European ruling class, Bakunin was hardly likely to have considered Japan, a place which had yet to register itself upon the Western imagination, as more than a stepping-stone on his way home. His refusal to write his memoirs of his sojourn in the country make this point abundantly clear.

著者

山本 順一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.45, pp.71-88, 2014-03-28

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In recent years, the Japanese academic world has been at a loss to cope with duplicate publications in scholarly journals. This article shows the backgrounds that may tend to produce to duplicate publications, and the present situations that scientific societies in Japan are wrestling with. Second, the author considers the conceptual structure of duplicate publications, and their legal meaning relating to copyright. Third, this paper tells R&D institutions how to prevent the duplication of publications by hired researchers. Finally, the author presents concrete examples relating to duplicate publications, and indicates which cases fall into the category of improper publications.

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.36, pp.81-196[含 英語文要旨], 2009-03

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Paul Carus (1852-1919) wrote a short Buddhist narrative called "The Spider-web" in 1894 and Teitaro Suzuki (鈴木貞太郎 1870-1966) translated it into Japanese in 1898. Ryunosuke Akutagawa (芥川龍之介 1892-1927) adapted it for children in 1918. Entitled "Kumo-no-ito" (蜘蛛の糸 a spider's thread), this adaptation was evaluated highly among Japanese critics and adopted in many schoolbooks. In spite of its high reputation among critics, however, Akutagawa's Kumo-no-ito is not a success as an adapted story. Ignorant of the Buddhist tradition, Akutagawa missed Carus's points and failed to construct a coherent story. Modern philological study of Buddhist texts was established in Europe in the nineteenth century and excellent research results were produced there. Having taken advantage of them, Carus knew much about ancient Buddhist literature. His tale is faithful to the Buddhist tradition and coherent as a whole. Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote "The Spider-web," which runs as follows: A sinner called Kandata has been suffering tortures in Hell. Having appeared on earth, Buddha sheds rays. Spreading everywhere, they reach even Hell. And he sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. (Here the rays are a symbol of Buddha's teaching.) The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as atman (self). The Hindus believe that an entity called "atman" subists in every human or animal body. In contrast, the Buddhists deny the existence of atman. Kandata falls back into Hell, because he proves that the illusion of atman is still upon him, saying that the cob-web is his alone. In translating "the illusion of atman (self)," the ancient Chinese used the expression "wozhi-wangnian" 我執-妄念, which means "the mistaken idea approving the existence of atman," "wo" 我 (I) being equivalent to the Sanskrit "atman." The ancient Japanese borrowed the word "wo-zhi

著者

和栗 珠里

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.36, pp.197-222, 2009-03-10

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It is said that the nobility of the Republic of Venice was a caste, because the noble status was a hereditary privilege of certain families. A series of decrees issued in 1297-1323 defined its Serrata (closure), which continued until the middle of the 17th century, when noble status became purchasable, although at a very high price. However, if the nobility was inaccessible to the Venetian non-nobles, foreigners could obtain Venetian noble status. In fact a large number of foreigners, especially condottieri (mercenaries), were accepted into the Venetian nobility even under the Serrata system. In this article I examine some cases in which condottieri came to be ennobled. These were agents in wars to whom Venice turned in fighting against the Terraferma (mainland) powers such as the Scaligeri of Verona, the Carraresi of Padua and the Visconti of Milan, against the king of Hungary, and even in the wars against Turkey. Those appointed to the rank of Captain General of the Venetian army found it easy to be ennobled. It is not always easy to determine whether a condottiero obtained a hereditary status in the Venetian nobility instead of a personal one, but not a few condottieri did so. Moreover, some families kept a special relation with the Republic of Venice. The Malatesta of Rimini provided Venice with many able men of arms, and Venice in return protected them from their enemies. The Martinengo of Brescia also contributed military talent to Venice and weaved a matrimonial network with other condottieri families with Venetian noble status. Interestingly enough, we find a dozen condottieri members in the Compagnie della Calza, fete-organizing associations composed of young members of prominent noble families, which had much to do with the growing self-consciousness of the Venetian nobility in the late 15th and 16th centuries. The ennoblement of condottieri may have been, in the first place, a reward to military commanders. But it had another function; namely, to give more `nobleness' to the Venetian nobility who had non-feudal origin. Most of the condottieri were already nobles with feudal titles (duke, marquis, count, etc.), or at least semi-nobles with rule over a dominion. Thus they helped not only to conquer the Terraferma but also to establish a substantive definition of the Venetian nobility after the Serrata.

著者

横井 清

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.5, pp.p106-92, 1993-09

著者

井本 英一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.10, pp.57-76, 1996-01-30

著者

生瀬 克己

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.12, pp.325-342, 1997-03-15

被引用文献数

1

著者

竹中 暉雄

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.12, pp.83-108, 1997-03-15

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Edelwei〓piraten sind eine vergessene Protestbewegung in Deutschland, und eine noch fast unbekannte Tatsache in Japan. Die vorliegende Arbeit ist ein Versuch, das feindliche Verhaltnis zwischen Edelwei〓piraten, die meistens aus jugendlichen Arbeitern bestanden, und Hitlerjugend zu erklaren. Die Edelwei〓piraten standen der Hitlerjugend feindlich gegenuber und sie haben oftmals die uniformierte Hitlerjungen, besonders HJ-Streifendienst uberrascht und angepobelt. Ein Hitlerjunge sagte, da〓 es fur HJ-Angehorige eine Zeit lang unmoglich gewesen sei, wahrend der Dunkelheit in Uniform uber die Stra〓e zu gehen, ohne befurchten zu mussen, von Edelwei〓piraten angerempelt oder gar uberfallen zu werden. Ein HJ-Kameradschaftsfuhrer hat von HJ aus dem Grund entfernt, da〓 er von den Edelwei〓piraten uberrascht worden ist. In dieser Weise sind Edelwei〓piraten den Hitlerjugen ein gro〓es Hindernis geworden, um Hitlerjugenddienst fortzusetzen.

著者

高田 里惠子 Rieko TAKADA 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.16, pp.87-121, 1999-01-30

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Die vorliegende Arbeit ist ein Versuch, aus Koji Nakanos autobiographischen Romanen eine denunziatorische Wut uber den Bildungshumanismus (Kyoyoshugi) herauszulesen, der einst, besonders in den drei〓iger und vierziger Jahren den Kern der westlich orientierten bourgeoisen Kultur der akademischen Welt Japans bildete. Fur Nakano, der von einer armen Handwerkerfamilie stammt und seine ungebildeten Eltern ha〓te, war der kulturelle Habitus in der hoheren Schule fremd und bedrohend. Aber gerade deswegen mu〓te er von einer gluhenden Sehnsucht danach gepeitscht werden. Seine autobiographischen Romane drehen sich um ein einziges Thema: Bildung und Kultur in der hoheren Schule, die den Held zuerst anziehen, um ihn anschlie〓end zu desillusionieren. Nakano betrachtet das Schreiben seiner autobiographischen Romane als einen Versuch, das wahre Ich zuruckzugewinnen, das er fur die erbarmliche Anpassung in der hoheren Schule aufgeopfert hat. Im Mittelpunkt meiner Analyse steht allerdings nicht eine solche Selbstinterpretation des Schriftstellers, sondern seine oft unbewu〓t als Selbstkritik oder-strafe verkleideten Rache an seinen ehemaligen Kommilitonen und Kollegen (Germanisten), die als mittelma〓ige Bildungshumanisten zu entlarven es Nakano anliegt. Seine Kritik an dem japanischen Bildungshumanismus und dessen Anhangern wirkt ebenso wie andere Entlarvungen ziemlich banal und fuhrt schlie〓lich zur unkritischen Hommage an das "wahre" Leben der einfachen Leute, das fur Nakano im Gegensatz zum lugnerischen Dasein der (Pseudo) Intellektuellen steht. Die Wut, Rache und Reue haben Nakano zum Schreiben seiner Seelenautobiographie getrieben. Aber wie kann man nur aus solch einem negativen Gefuhl weiterschreiben? Nach der Niederschrift der autobiographischen Schulromane erzahlt Nakano in einem Roman seine Erinnerungen an einen jung verstorbenen Kommilitonen. Durch die fast homoerotische Beziehung zu diesem Freund erlebt Nakano zum ersten Mal das Gefuhl, das ihm weder in der Familie noch in der Schule je zuteil wurde: "Ich lebe hie et nunc!" Es ist kein Zufall, da〓 Nakanos letzte Arbeit als Germanist (die Ubersetzung von "Der Proze〓") diesem Jungverstorbenen gewidmet ist. Mit der Erinnerung an seinen Freund mu〓 Nakano sein "wahres" Leben als Schriftsteller beginnen.

著者

井本 英一

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.16, pp.1-29, 1999-01-30

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Sun Yat-sen, Chinese revolutionary, gave a miraculous pot to Tatsukichiro Horikawa, Japanese nobleman, when he departed from China for Japan after the completion of the revolution. When one rubbes the handles of the pot with water in up to 70 per cent height, a large quantity of mist gushes forth. The pot is kind of the cornu copia which supplies inexhausted food and drink. This kind of pot was considered not as a pot of this world but as that of the world beyond. Loaves and fish of Jesus (Matt. 14. 13-21) were cooked in this pot. The large bronze 'sea' in front of Solomon's temple and the Holy Grail of King Arthur were of the same origin. A miraculous pot belonged to the god of the underwater or the underground world so it was laid out at the entrance of the cave tomb. Ancient blacksmiths needed carbon in melting metals. They sacrificed a human being and put it into the melting pot. The story of the miraculous pot is often connected with the body or the head of the victim. The kingship was represented by the miraculous pot. When the kingship was lost the pot sinked to the depth of the water and was guarded by a dragon god, and anyone who got it out of the water became a new king.

著者

高田 里惠子

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.14, pp.63-92, 1998-01-31

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Der vorliegende Aufsatz ist eine Vorarbeit, um eine nicht eindeutige Einstellung zum Establishment, die den intellektuellen Mittelstand des modernen Japan bezeichnet, zu analysieren. Dabei gilt mein Interesse zunachst den intellektuellen Diskursen uber Mayumi Haga, einen reprasentativen Kritiker der "Japanischnen Romantik". Ihr eigentumlicher Antimodernismus, der vom einfachen Japanismus zu differenzieren ist, konnte in der Kriegszeit vor allem verzweifelte Studenten faszinieren. Die "Japanische Romantik" schien fur junge Intellektuelle eine einzige Moglichkeit des inneren Widerstandes gegen die Wirklichkeit des Kriegs zu bieten. In einer solchen Situation geno〓 auch Haga als Ubersetzer von Carossa und Rilke gro〓e Popularitat. Aber nach dem Kriegsende wurde Haga von intellektuellen Lesern vergessen oder sogar verachtet, wahrend die "Japanische Romantik" selbst wiederentdeckt und rehabilitiert worden ist. Im Mittelpunkt meiner Darstellung steht, was sich hinter dieser Vergessenheit versteckt. Nicht Hagas (fast komische) faschistische Behauptung, sondern sein falsches Selbstverstandnis, da〓 er ein kritischer Au〓enseiter sei, irritiert uns. Haga halt uns sozusagen den Narrenspiegel vor, in dem wir unsere Besessenheit sehen, da〓 wir als Intellektuelle gegenuber dem Establishment kritisch sein mussen, nicht affirmativ sein durfen. Haga konnte sich selbst mit Recht einen kampferischen Don Quichotte genannt haben.

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

vol.20, pp.325-338, 2000-12-20

著者

高田 里惠子 Rieko Takada

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.28, pp.93-120, 2004-12-10

著者

和栗 珠里 Juri Waguri

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.39, pp.29-56, 2010-12-15

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The 16th century Venice is generally conceived to be oligarchic. Under the aristocratic regime, influential noble families weaved up kin-group network and tried to devide among themselves important state offices. But it remains unclear which specific families were the most `influential'. This paper aims at solving this question through the analysis of the Procuratori di San Marco (PSM abbr.). The PSM were one of the most important state offices. They were originally no other than the custodians of the treasury of the St.Mark's Basilica. But because those appointed to the PSM were considered the most wise men in Venice, many people entrusted their property and legacy to them. Not only the individuals but also the government utilized the PSM as depository of various incomes. From 1454 the PSM could sit and vote in the Senate, from 1496 could hold the office of Savio Grande concurrently, from 1523 could sit and vote as zonta members in the Consiglio dei Dieci. Thus by the 16th century, the PSM had come to wield a tremendous power in every way: financially, politically, socially and culturally. For the noble families, having more than one PSM member was a great source of honor and profit. The 16th century made it easier for rich families to obtain the PSM position by a kind of `simony' of the state offices. One notes that in such cases very young nobles, even in their twenties and obviously with little experience in the political world, were elected to the PSM. It may seem strange because the PSM were second only to the Doge (Prince) in the hierarchy of the Venetian Republic and the position for eldest members of the aristocracy. But it becomes understandable if we take into consideration that the PSM were, different from all the other offices but the Dogeship itself, lifetime position which its holders could keep as long as they lived. In other words, it was family tactics to put a young member in this position in order to stay close to the core of the power as long as possible. Analyzing all the PSM elected in the 16th century, we find that five families, namely, the Grimani, the Contarini, the Priuli, the Mocenigo and the Venier, occupied about 30 percent and with other five, namely, the Corner, the Giustinian, the Cappello, the Lezze and the Morosini, the top ten families occupied more than 45 percent. And a genealogical study reveals intricate matrimonial relations among them. In this way, we can identify the most influential families of the 16th century Venice. However, we must not forget that the Venetian Republic was not totally oligarchic. Not a few PSM who didn't belong to these families were also great leaders of the time. For a further understanding of the early modern Venice, more detailed prosopography will be required.