Abstract

The public enactment of secrecy is part of the Spanish Golden Age culture. This article presents a research project, which pursues three objectives: 
A study of secrecy as a core characteristic of Spanish Golden Age culture, on the basis of historiographical studies, sources and cultural theories of secrecy.
 A study of Calderonian comedies of secrecy in the context of Golden Age theatre.
 A case study of the comedy El secreto a voces, including a critical edition that also explores the aesthetics of secrecy and the history of early staging in Madrid and Vienna.
 With this threefold approach we aim at a deeper understanding of both Calderón’s originality and of the secret patterns of Baroque culture.

Abstract

At the comedy, Hombre pobre todo es trazas (1628), Calderón uses a lot of resources that apparently only pretend to provoke the humor in the public. However, the economical situation, the mentality and behavioral transformations that means the «régimen dinerario» at XVIIth century in Spain, are essential for the protagonist characterization. It permits, not only enjoy, but also to understand his misleading behavior reasons and the play structure. The social value of money in the Modern economy is brilliantly dramatized by Calderón in a comic way that is always possible to enjoy

Abstract

The author of this article analyses the medieval romance with the theme of La bella malmaridada, the woman unfaithful, and studies the evolution of this topic so far until the Sacramental play by Lope de Vega La adúltera perdonada. It is also considered a comedy by Lope with the same title. The intention of this article is a close examination to the character of the wife, her husband and the marriage context from the Middle Ages. Dealing with these aspects, Lope proposes different solutions to the conflict presented as it is analysed.

Abstract

In March 1968, Portuguese censors stopped the broadcast on public television —which was the only television network at the time— of Tirso de Molina’s comedy Las quinas de Portugal. This play stages the most important creation myth for the Portuguese nation: on the eve of the battle of Ourique, a crucified Christ appeared and offered Count Afonso Henriques his five holy wounds as a symbol for the Portuguese coat of arms. In this article, I intend to understand the ethical and political reasoning of the censors who read this play, written by one of the most important playwrights of the Spanish Golden Age