4.50 €
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
In the middle of the 19th century, a large number of Bulgarian Renaissance scholars, which included Ivan Seliminsky, Petar Protich and Gregor Parlichev, created poetry in Greek. The works which are presented by the three Hellenists in the present study are a valuable a source for some of the characteristic features of the Balkans, as well as the language characteristics and the particular style from each of them. P. Protich’s satire focuses on the dangers hidden in Hellenistic phenomena of the Balkan intelligentsia. The poems of Greg. Parlichev are distinguished for their rich poetic language and describe the struggle for liberation from the centuries long yoke of slavery, while Iv. Seliminsky presents events in Wallachia since the middle of the 19th century. In the life and spiritual attitude of these three Hellenists there is something very common – they attend Greek schools, they study at the University of Athens, live and work for the political and spiritual regeneration of the Bulgarian people.
More...
The present study deals with an important point in the history of the educational activities in the old capital city of Turnovo, namely the opening of a Hellenic school in 1821. The analysis of the data of its chronicle reveals the significant role of the Orthodox clergy, headed by the bishop of Turnovo, in relation to the establishment, organization and maintenance of the school. By the middle of the 19th c. it was not only the most authoritative centre of education in the city but it also had a leading role in the public and economic life of the Bulgarians.
More...
Reviews of: 1. Rudiger Wischenbart, Frica lui Canetti, București, Ed. Univers, 1997, în românește de Ana Stanca Tăbărași. 2. Livius Ciocârlie, Cap și pajură, București, Editura Albatros, 1997. 3. Proza feminină austriacă, Iași, Institutul European, 1998. 4. Esterhăzy Peter, Verbele auxiliare ale inimii. Introducere în beletristică, lași, Institutul European, 1997, traducere și note de Anamaria Pop, postfață de Mircea Nedelciu. 5. Bernard Malamud, Butoiașul vrăjit, în românește de Anton Celaru, București, Editura Hasefer, 1998. 6. Witold Gombrowicz, Jurnal, selecție, traducere și note de Olga Zaicik, prefață de Kazimierz Jurczak, București, Editura Univers, 1998. 7. Ladislav Mnacko, Gustul puterii, traducere, prefață și tabel cronologic de Helliana Ianculescu, București, Editura Minerva, 1997. 8. Slavco Almăjan, Metagalaxia minoritară, Novi Sad, Editura Libertatea, Iugoslavia, 1996; Iași, Editura I.N.S.C.R., 1998. 9. Fulvio Tomizza, Materada, traducere de Doina Condrea Derer, Timișoara, Editura Augusta, 1998. 10. Peter Handke, Scurtă scrisoare pentru o lungă despărțire, traducere și postafață de Mariana Lăzărescu, București, Editura Univers, 1998. 11. Methodologische und literarhistorische Studieri zur deutschen Literatur Ostmittel - und Sildosteuropas. Internationales Symposion, Innsbruck 18-19.10.1991 Sudostdeutsches Kulturwerk, Miinchen, 1994. 12. Guy Hermet, Istoria națiunilor și naționalismului în Europa, traducere de Silvia Dram, prefață de Al. Zub, Iași, Institutul European, 1997. 13. Raoul Girardet, Mituri și mitologii politice, Iași, Editura Institutului European, 1997. 14. Allan Janik, Stephen Toulmin, Viena lui Wittgenstein, București, Editura Humanitas, 1998, traducere și note de Mircea Flonta. 15. Aurel C. Popovici, Naționalism sau Democrație, o critică a civilizațiunii moderne, studiu introductiv, îngrijire de ediție, note de Constantin Schifirneț, București, Editura Albatros, 1997. 16. Aurel C. Popovici, Stat și Națiune, Statele-Unite ale Austriei Mari, Studii politice în vederea rezolvării problemei naționale și a crizelor constituționale din Austro-Ungaria, traducere din limba germană de Petre Pandrea, studiu introductiv, note și îngrijire de ediție Constantin Schifirneț, București, Editura Albatros, 1997. 17. Doru Radosav, Sentimentul religios la români, Cluj-Napoca, Editura Dacia, 1997.
More...
The Armenian presence in the Middle East dates back to ancient times, with the ancestral homeland of Western Armenia being located today in the eastern regions of the Republic of Turkey. While the Armenians are indigenous in some parts of the Middle East, in other parts, they have formed diaspora communities due to a variety of historical circumstances. “Since history has no secret pockets and private laws, things Armenian are also things Near Eastern”, writes Seda Dadoyan, a leading scholar of the history of Armenian-Islamic relations. From the first century of the Christian era, there has been an Armenian presence in Jerusalem, when they came to Palestine as Roman legionnaires and administrators. There is a long and extensive history of “Armenian-Islamic realpolitik with Arabs, Turks, Persians, Kurds as well as heterodox Islam (such as Ismailism)”, according to Dadoyan. Medieval Arab sources provide extensive accounts of Armenians in the Middle East. Indeed, “Arminyah and al arman were presented [in the Arab sources] as indigenous elements of the Near East and the narrative did not single them out from the regional texture”, explains Dadoyan. Since the seventh century, Armenians “have been part of the Islamic world”, and part of what is now the Middle East and its peoples. In the late eighth century, heterodox Armenians allied with “the Muslims on the Abbasid frontiers lands”. More significantly, medieval Armenian histories put the origin of all treaties regulating Islamic-Armenian relations in the Medinan period of Islam (622-632) and see them through a “so-called ‘Prophet’s Oath to Armenians’ (allegedly given to an Armenian delegation from Jerusalem to Medianh)”.
More...
The paper analyzes the role of heritage of the Tarnovo Literary School in the preservation of historical memory of Bulgarians about their distant past of the period of the First Bulgarian Kingdom during the 15th – 16th centuries. The investigation shows that due to the heritage of the Tarnovo Literary School and connection with Slavonic Orthodox tradition the historical memory about St. Ivan of Rila and SS. Cyril and Methodius preserved.
More...
The Renaissance spirit of Veliko Tarnovo leaves its marks not only on the medieval Bulgarian art, but also on the art of the Bulgarian National Revival period. Its traces are noticeable even in the work of painters that have not had anything in common with the city. This is exactly the case with an icon by Nikola Vasilev – the most well-known icon painter from Shumen – painted in 1891. There the Holy Brothers are portrayed against the backdrop of a fantastical capital city named to be Preslav, but containing a sufficient number of credible elements to link it with the current appearance of Tarnovo at that time. The landscape consists fortress walls that look like those of Tsarevets and Trapezitsa and several large buildings, one of which resembles the Usta Kolyo Ficheto’s Konak. Tree Bulgarian national flags placed on decorated pillars crown the whole composition and remind of the Tarnovo Constitution, turning the image to a memoir of the spirit of that time. Although the icon was mentioned by Asen Vasiliev it has not been studied in details yet. Here it will be presented in the context of the iconography of St. Cyril and Methodius typical of Nikola Vassilev whose favorite storyline is the pictures of the Brothers.
More...
The Metropolitan Symeon of Varna and Preslav worldly known as Odysseas Papanikolaou (1841–1937) is one of the representatives of the Bulgarian renaissance culture who authored work in Greek. From the literary heritage of Metropolitan Symeon, have been preserved works in Greek from the time of his studies at the Holy Theological School of the island of Halki. This present communication addresses these passages as a source of linguistic features and personal style of the author.
More...