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Review of: Lutz Vogel - "Die Grafschaft Glatz. Neue Studien zu Geschichte und Literatur. Hrsg. von Jan Pacholski und Matthias Weber. (Schlesische Grenzgänger, Bd. 9.) Leipziger Universitätsverlag. Leipzig 2018. 234 S. ISBN 978-3-96023-173-8. (€ 32,–.)
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The article contains a historical and literary analysis of the novel The last monk in Orłowa which was written by the Cieszyn clergyman – Dominik Ściskała (1887–1945) and published in Cieszyn by the publishing house of Blessed Jan Sarkander in 1924. The author was engaged in the dispute over the Polish-Czech border in 1919–1920 on behalf of the Union of Silesian Catholics. After losing the fight for the Zaolzie lands he created a historical novel ‘to encourage hearts’ for contemporary compatriots from the Olza River. This article is an attempt to read the novel as a regional “Cieszyn Deluge”. For this purpose, the author presents not only relationships with Sienkiewicz’s work, but also similarities and differences in: the creation of the represented world, the narrative, the construction of time, the use of historical material, and the construction of a real and fictional plan. She also discovers the historiosophical thought which is contained in the novel. She shows the Reformation as an evil that caused a breakdown of unity in faith in the past, and t he division of the native land in the present day. The author also indicates what the thought to give “encouragement to compatriots” is based on, despite the tragic finale of the novel. The analysis and interpretation of the novel by Fr. Ściskała is the first historical and literary attempt of this kind because no one has ever dealt with it before.
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The aim of this essay was to present the catalogue of priors of the Dominican Monastery in Oświęcim. The subject of analysis was the oldest preserved catalogue of priors, kept in the collections of Dominican archive in Cracow – this particular catalogue was set down at the beginning of the 17th century. The other most important sources concerning the history of the Oświęcim Dominicans were also discussed, works that can be found in archives in Cracow, Wrocław, Lviv and Rome. Among the Oświęcim priors, one can find Father Mikołaj Ursinus, who was behind the plan to divide the Polish province into two. One can also find royal confessors, preachers at Wawel Cathedral, and figures who likewise served as prior of Cracow’s Dominican monastery. One of the priors was Father Leonard Niezabitowski, who, according to Dominican tradition, translated the Bible into Polish.
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Les princes roumains Dimitrie et Nicolae GHIKA, père et fils ont entrepris une prestigieuse expédition en Afrique, à partir du mois d’octobre 1895, pendant cinq mois. Le livre Cinq mois au Pays des Somalis, écrit en français par Nicolae Ghika, est parru à Genève en 1897. Ce livre magnifique a été traduit en roumain et a été publié à l’édition Mega de Cluj, en 2015. La traduction du livre nous permet d’apprécier une fois de plus les réelles compétences des explorateurs roumains, leurs aptitudes, le courage et le vrai talent d’écrivain de Nicolae Ghika
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Cercetarea comemorărilor lui 1 Decembrie în Clujul postrevoluționar este realizată pe două paliere: unul etnologic, folosind metoda anchetei participative, și un al doilea istoric, constând în analiza discursului presei și a celui istoriografic. Cu alte cuvinte, într-o primă parte studiul trece în revistă modul cum după 1989 a fost comemorat 1 Decembrie la Cluj-Napoca, face un istoric al evoluției sărbătorilor comemorative, iar într-o parte secundă se reconstituie destinul semnificației Unirii în perioada 1948-1989. În intervalul 1948-1968 nu există comemorări oficiale ale evenimentelor din 1918, iar discursul istoriografic recuperează timid după 1960 o semnificație națională a evenimentelor de la 1 Decembrie. Comemorarea explodează fastuos în 1968 cu ocazia semicentenarului și va căpăta tot mai multă importanță, direct proporțional cu poziția tot mai independentă a regimului Ceaușescu față de URSS. Comemorarea este un eveniment simbolic direct subordonat discursului politic. Dar și discursul istoriografic este supus celui politic; anul 1968 reprezintă și relansarea temei Marii Uniri în istoriografia română, temă care de acum și până în 1989 are un destin asigurat. De fapt, destinul postrevoluționar al lui 1 Decembrie nu poate fi nici măcar imaginat în absența recuperării sale în ultimele trei decenii ale perioadei comuniste. Din acest punct de vedere avem de-a face cu o continuitate.
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The study highlights the main moments attesting the Romanians’ struggle for national emancipation in the northwest of the country, Satu Mare and surroundings, by mentioning those historical documents that attest to this struggle, starting with the revolutionary year 1848, continuing with the efforts to establish in 1859 the first Romanian language school in the city and then the Astra Division, the Memorandum movement on the Satu Mare fields, the protest against adherence to the Episcopate of Hajdúdorog, the participation of the Romanian delegates on 1 December 1918 in Alba Iulia and the bloody events that followed in the coming months in this corner of the country.
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Instaurarea regimului comunist în România a consacrat nu doar schimbări de natură politică, economică sau socială, ci și o rescriere - specifică ideologiei totalitare - a istoriei și tradițiilor românești. Episodul de istorie contemporană aflat în atenția noastră este legat de un moment aparent de nediscutat în istoriografia românească, acela al declarării și proclamării oficiale a „Zilei Independenței” statului român. Am încercat să explicăm contextul în care consacrata dată a celebrării independenței de stat, 10 mai, simbolic legată de instituția monarhiei, a fost schimbată cu o zi mai devreme, în 9 mai, pentru a repoziționa simbolistica zilei naționale, implicit pentru a modifica elementele structurale ale istoriei naționale în sensul de a o metamorfoza în conformitate cu exigențele ideologiei comuniste. Nu doar distrugerea vestigiilor trecutului se afla în atenția noilor autorități, ci și construcția unei noi culturi politice, socialiste, în care instituțiile și valorile istorice, consacrate, trebuiau reconfigurate și prezentate de așa natură încât să susțină nevoile noului regim politic. Un atare proces s-a și petrecut în primele zile ale lunii mai a anului 1948, atunci când în urma unei ample campanii de presă, a unor manifestări publice organizate ceremonial de către Partidul Muncitoresc Român, dar și prin intermediul unui decret al Consiliului de Miniștri, adoptat la 8 mai 1948, ziua celebrării independenței de stat a devenit cea de 9 mai.
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The most eff ective way to get to know a nation is to get an insight into its culture, and to observe and interpret its features.This also applies to an exotic minority from Orient such as the Armenian nation. In my research, I examine the press-appearanceof Armenian culture in the light of Armenia, the most prominent Hungarian-Armenian periodical of the 19th century. The partof my sample is the fi rst two years of the magazine’s: the publications from 1887 and 1888. The resulting database wasanalyzed by quantitative and qualitative content analysis. My preliminary assumption is that Armenia in the 19th centurywas a mediator and distributor of Armenian culture of the 19th century, and this has been proven. As well as my hypothesis,that this magazine was a product which served as the intellectual coordinator of the Hungarian-Armenians and mostly of theTransylvanian Armenians.
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The article is devoted to the scientific heritage of Jan Kvačala (1862-1934) on the history of religion. Kvačala’s professional activities cover several fields of knowledge, but he was mainly a historian. He is known for his research on the lives of such personalities as Jan Amos Comenius and Jan Hus. In 1885 Jan Kvačala received his doctorate in philosophy from his dissertation on Jan Amos Comenius. Kvačala began his lecturing and research activities in 1886 as a doctor of philosophy at the University of Leipzig. Since 1893, he has been a Doctor of Theology at the University of Vienna. In 1893, he began to teach at the University of Dorpat (Tartu). Up to 1918 he taught such disciplines as the history of the church, dogmatics, symbolism, philosophy and led a historical seminar. In the same year, he held the post of Dean of the Faculty of Theology and headed the transfer of the Faculty from Tartu to Voronezh, where the University was evacuated due to the events of the First World War. After working until 1920, he returned to Slovakia. There he became a professor at Bratislava High School of Theology. After the end of the contract, Jan Rodomil Kvačala moved to Vienna, where he died on June 9, 1934. Jan Kvačala’s research during his work at the University of Tartu was aimed, on the one hand, at studying the ideas of Jan Hus in the context of religious processes from the 13th-14th centuries, and on the other hand, at the importance of his contribution for national history.
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A cincea mineriadă, din 1999, este cel mai vizibil rodul narcisismului şi grandomaniei liderului sindical Miron Cozma, care o instrumentează pentru a-şi camufla statutul de infractor cu mai multe procese pe rol, dar şi pentru a-şi consolida o viitoare poziție politică. Perspectiva Puterii şi aceea a Opoziției, însă, diferă față de mineriadele anterioare. În 1999, Puterea aparținea fostei Opoziții (din timpul mineriadelor anterioare), adică alianței CDR, USD şi UDMR, iar Opoziția era reprezentată de fosta Putere, adică de PDSR, secondată de PUNR şi PRM. Perspectiva Puterii va fi redată de ziarul România liberă. În ce priveşte perspectiva Opoziției în 1999, aceasta va fi înfățişată prin săptămînalul România Mare, oficiosul extremistului partid cu acelaşi nume, condus de Corneliu Vadim Tudor. Cum implicarea politică a acestuia a fost dovedită în mineriada din ianuarie 1999, Miron Cozma fiind “aghiotantul” său, România Mare a incitat direct minerii la revoltă, pentru a profita în cazul în care ar fi izbutit râvnita lovitură de stat. Ion Iliescu şi PDSR, deşi au susținut moral şi ideologic mineriada din 1999, se vor feri, totuşi, de o implicare vizibilă în răzmerița minerilor şi, la limită, chiar de alianța cu PRM.Autoarea reface prin analiza presei două perspective jurnalistice asupra unui fenomen de istorie contemporană care a adus violența primitivă în trecutul foarte recent a unei Românii, derutate, traumatizate, reamintind din nou, dacă mai era cazul, de excepția românească, aflată într-o gravă dificultate de a găsi rețete non-violente în tranziția de la comunism la o societate deschisă, democratică. Analizând cele două perspective radical opuse, studiul oferă o viziune complexă asupra unui fenomen controversat din istoria recentă a României, oferind eşantioane convingătoare despre curentele de opinie şi despre confuzia valorilor dintr-o societate încă nevindecată de traumele totalitarismului comunist şi fracturile etice şi axiologice existente în ceea ce putem numi, o Românie profundă. În acelaşi timp sunt analizate mecanismele manipulării propagandistice ale mineriadei, în scopul obținerii unui profit politic sau în scopul exonerării de grave responsabilități a liderilor.
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The most representative monument of Renaissance architecture in Cluj/Kolozsvár is the Wolphard-Kakas house. A Gothic building with cellars and ground-floor consisting of three premises was transformed beginning with the constructions of the last Catholic parson of Cluj/Kolozsvár for the Reformation, former student of Wien and Bologna, Adrian Wolphard (1491-1544) and continued by his nephew Stephen, former student of Wittenberg, a famous astrologer mayor of Cluj (1533/1534-1585/1586) and finalized by his successor, diplomat of Transylvanian Principality in England, Polen and Rudolphian Prague, Stephen Kakas (1561-1603), former student of Bologna and Padova. All the three of them contributed to the enlargement and decoration of the house, which was considered to be the most beautiful and valuable building of the town in 1603. The decorations of the so-called zodiac-room, was inspired from the cuttings of John Honterus, humanist and Lutheran reformer of Transsylvania, printed in Basel in 1541 and 1551. The orderer, Stephen included the coat-of-arms of King Matthias “Corvinus” (1458-1490), the great son of Cluj/Kolozsvár into the series of zodiac signs carved in the consoles. His interest for astrology is illustrated by his two sundials carved in stone too.
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Kecskemét was one of the populous group of maket towns on the Great Plain, in the emergence and rise of which a decisive role was played by the geographical location of the town itself. Kecskemét, still mentioned as a possessio in 1353, was already referred to in 1368 as an oppidum seu villa; in 1415 and in 1423 exceptionally termed civitas, from 1439 it regularly occurs as an oppidum in the sources.
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On the territory of the developing Transylvanian principality there were three ecclesiastical institutions which took part in the issuance of authentic charters: the Chapter of Transylvania residing in Gyulafehérvár, the Convent of Kolozsmonostor and the Chapter of Várad. Their medieval history has been already partially studied, but in neither of these cases the research did not cover their activity during the Transylvanian principality. Only in the case of Várad we could refer to the lack of sources because, after the capture of the fortress, the Chapter’s archives perished, but even so someone could attempt, on the basis of the issued charters to reconstruct its activity (we already have such an example for the Convent of Szekszárd). Although truncated, the archives of the other two loca credibilia are reserved in the collections of the National Archives of Hungary, so any other scientific investigations are possible. The research of their early modern activity and the publication of a major part of the protocols remains an urgent and possible task of the historians. The publication of these sources would largely extend our knowledge of Transylvanian law and history of institutions, and they would generate a basic collection of sources for further research.The main aim of this book is to present the characteristics of the charter-issuing activity accomplished by the early-modern Transylvanian loca credibilia by examining the case of the authentication place of the Convent of Kolozsmonostor, where the majority of the protocols have been preserved. We attempt to answer the following questions: whether the reorganized and secularized Convent, which has preserved its designation and has been moved together with the archives to Kolozsvár, has met the expectations of the society in terms of preservation of the documents and issuing of charters? How did it work and what was its role in the Transylvanian society?After the establishment of the Transylvanian state, the loca credibilia that entered under its jurisdiction, underwent a peculiar transformation. On the same grounds as similar institutions from Hungary, a specific Transylvanian institution, the office of the requisitors came to life to satisfy the needs of the society for authentic charters and to ensure the conservation of the archives. After twenty years of uncertainty, during which the secularized institution issued copies from the Convent’s archives under the seal of the city, the time for reorganization has arrived. The appointed requisitors had the right to complete all the activities made earlier by the places of authentication, but because there number was small, other institutions (envoys of the voivodes, counties) have gradually taken their place in the external authentication activity. In this process, the articles of Approbatae presumably constituted a turning point. From the second half of the 1650s, the external authentication activity (inspection of boundaries, seisin of estates to new owners, inquiry, etc.) was likely to disappear.At the same time, the disasters that occurred in 1658, and the subsequent long term instability, caused such a break in the activity of the Convent that we could consider it as the end of the institution’s early-modern history. Thereafter the charter-issuing activity was more and more casual, the place of authentication became mere depository of charters and produced copies of the documents in his custody.One could say that it was the moment which marked the end of the institution’s history of and the beginning of the archive’s history. In the age of principality the archives of the Convent together with the sacristia of the Chapter from Gyulafehérvár and probable Várad as a result of the measures taken by the princes and the Orders have played the role of the state’s “National Archives”. Finally, in order to reflect on the activity of the Convent from Kolozsmonostor during the age of principality, we should compare László Papp’s point of view, based on the previous literature and law-articles, and the impedimentums listed in 1655 by one of the requisitors, István Pálfi with the “products” of the Convent’s activity: the registers (protocolla) and the charters. Both the quantity and the quality of the preserved archive materials prove that the reorganized Convent remained for a long time one of the major charter-issuing institutions of Transylvania.
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The results of radiographic and visual examinations of four mummies originating from Deir el-Bahari, now kept in different museums throughout Egypt, are presented here. One individual dates to the Twenty-second Dynasty, and the remaining three date to the Twenty-fifth Dynasty, and were possibly related. Some of the mummies possessed amulets, with one individual having unusual accouterments in addition to the amulets.
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A double foundation deposit was found in the souteastern part of the Tuthmosis III Hathor shrine at Deir el-Bahari. The architectural features, a pit with a niche at the bottom, confirm the dating of both of these deposits to the times of Tuthmosis III. An original feature of the southeastern one is the initial circular cavity changed into a semicircular one by the building of a mudbrick wall in the east. Several courses of mud bricks built up the rim of the pit above the rock-carved cavity. The whole structure was plastered inside with mud plaster. The bricks were mostly reused from the Middle Kingdom structure of Mentuhotep II. The content, although disturbed, still consists of organic offerings as well as ceramics, but no inscribed material.
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In this article I analyze how Scînteia, the official newspaper of the Romanian Communist Party, was transformed in just one day into Scînteia Poporului. The analysis will be based on interviews with journalists and the collection of the two publications. The first issue appeared in the early morning hours of December 22, the second in the evening of the same day.
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The preliminary report on Pojejena Romanian-Polish researching projectaims to show some of the preliminary results and conclusions of the field researches we havelead the last years at Pojejena. We have realized there some surveys together with geophysicalscanning and intrusive methods by executing a short well to verify the previous years’ results.We have to note that in 1970 Romanian researchers dug at Pojejena, but no other systematicarcheological researches has been made there after till our team comes at. We have localizedconcentrations of material in the field to a smaller or larger distance from the Roman camp, inthe beginning of work. The whole available area inside and outside the Roman camp wasinvestigated with the help of geophysical scanning methods; so we have been allowed toidentify buildings inside the fortification and also o previous phase of the camp built in woodand ground, much smaller than the stone camp. Well was executed near the eastern portalthrough intervallum and horreum’s corner and came to fulfill the data on the camp history. Thepresent report shows the preliminary result of the geophysical scanning, the results of the wellbeing only generally presented. They will be presented in a more extended study on thisfortification.
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