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Daniel Gödtke, Gerard Blaes i zootomia
The case study article aims to reconstruct the biography of Daniel Gödtke (1640/41 – after 1674), a doctor of philosophy and medicine from Gdansk and to analyse the specific nature and scope of his studies in the United Provinces of the Netherlands, so that it can be explained what impact study visits in academic centres had on students from the semiperipheral European countries. The article makes use of the inductive, philological, genealogical and comparative methods; evidential paradigm was also used. In the 1650s, 1660s and 1670s, the inhabitants of Royal Prussia willingly took up medical studies at Dutch universities and studied in academic gymnasia there. Leiden, Amsterdam and other places in the Northern Netherlands, which were home for famous anatomists, surgeons, lithotomists, chymiatrists, collectors and botanists, were also important stops en route of young students of ars medica from the Polish-Lithuanian Commonwealth, mainly Protestants, who later became graduates of French, Swiss or German universities. Daniel Gödtke, the half-brother of the painter Daniel Schultz the Younger, was one of the seventeenth-century doctors of philosophy and medicine from Gdansk who has been forgotten by contemporary history. He studied at the University of Leiden and the Athenaeum Illustre of Amsterdam, and in 1671 graduated from the University of Harderwijk; his inaugural dispute focused on practical medicine. His most influential teacher during his stay in the Northern Netherlands was Gerard Blaes, a famous anatomist and chymiatrist, who supervised Gödtke when he conducted his zootomy research. The cooperation between the student and the master resulted in two exercitii gratia disputes presented by Gödtke in Amsterdam in 1666, as well as two volumes of anatomical observations conducted by the collegium privatum Amstelodamense (1667 and 1674), where Gödtke was a member and a participant. The promising scientific career of Gödtke was interrupted before his return to his hometown, most probably due to his premature death.
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The thesis in this article is that the cultural memory at thecurrent society is a part of the political power. The cultural memory is an“installed memory” which is needed for creation of the own image of a society.It justifies and legitimates the existence of power structure. The power takescare for the mold of the society’s cultural memory. From this point of view wemay not perceive the culture memory just as an implement for differentiationand right to political existence of some concrete community. Because it’s aboutand of something else, namely it’s about power which must to be served fromthe cultural memory. The cultural memory is ruled by the power and the powertakes a decision what concrete have to be remember and what not, it meanswhat have to be forgotten. The ideology of the power plays an essential role inthis process. The cultural memory is an “installed” memory because thegovernment decides what kind of fulcrums to be imposed into it with thepurpose of this memory to work in service of the power structures. The culturememory creates also a special psychology in its bearers and this affects theirbehavior and perception of the world.
More...W kwestii liczby wydań wielkiej mapy Pomorza Eilharda Lubinusa
According to the scholarly literature on the cartography of the former Duchy of Pomerania, the map of this region prepared by Eilhard Lubinus, a scholar from the University of Rostock, had two editions: the first from 1618 and the second from 1758. This article presents a more detailed analysis of the preserved documents relevant for this topic: the correspondence of the author of the map and his patron, the Duke of Pomerania Philip II, as well as subsequent letters concerning the inheritance after Lubinus’s death. This investigation allowed to put forward a hypothesis that there were actually three editions. Apart from the two editions mentioned above, one more from the turn of 1620, financed by Lubinus himself, should be added. This conclusion is enhanced by the results of research carried out during conservation works on a copy of the map currently stored in the Main Library of the University of Szczecin. The research revealed that the paper used to print the map came neither from the paper mill of Pomeranian dukes, as in the 1618 edition, nor from the paper mill of Joseph Anton Unold of Wolfegg, as in the 1758 edition.
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The reforms in the second half of the eighteenth century affected the cities and towns of the Kingdom of Poland and the Grand Duchy of Lithuania in various ways. After the reform of 1776, the majority of small towns in the Grand Duchy were deprived of the Magdeburg Law, while they retained the right to acquire landed estates. Apart from private towns, only 11 towns managed by territorial administrators – starosts – and belonging to the royal estates retained their privileged status. During the sessions of the Great Sejm (1788–1792), the discussions on the situation of Lithuanian towns were resumed. Representatives of towns that retained the Magdeburg Law, those which had lost it, and those striving for new rights and liberties were invited by the municipal authorities of the Old Town of Warsaw in order to submit their demands in the Sejm together with all the towns. The new town laws of 1791 laid the foundations for modern urban administration and prepared the grounds for burghers to fight for their rights and liberties, which was influenced by the municipal self-government institutions established under these laws. The question of the number of small Lithuanian towns which took advantage of this opportunity during one year (1791/1792) has already been considered in Lithuanian and Polish historiography. Until now, however, historians have usually limited themselves to indicating the number of issued self-government privileges (74), but this figure does not provide a full picture of the political activity of the Lithuanian bourgeoisie. The article identifies 130 small Lithuanian towns (excluding 11 towns which retained the Magdeburg Law) which actively participated in the political movement of the bourgeoisie in the Polish-Lithuanian Commonwealth, and analyses the composition of this group of urban settlements.
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The press in the native language, an area of great importance for the ethnic identity of each nation, was an essential milestone in the life of the German speaking communities throughout Romania. It was the barometer that faithfully illustrated the wishes, hopes and expectations of this minority in the new constitutional framework. The press also revealed the image, the concerns and the ideological orientations of the population, but also the desired relations with the Romanian state authorities and the links with the German nation. The present article entitled “The Contribution of the Banat Swabians to the Development of Typography and the Press in the 18th and 19th Centuries” offers an overall picture of the most important stages in the evolution of the Banat products of the printing press. The article focuses on the political, social and financial difficulties of the German minority in Banat, as well as their outstanding achievements in the cultural and editorial field.
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This study addresses the problems of the identity of the antiphons in the Office in the post Pentecosten period. The antiphons in question are among the New Testament canticles Benedictus for lauds and Magnificat for vespers. The given section of the Office is not strictly regulated, and accordingly various divergences are found among European liturgical traditions. This melodic and liturgical material is therefore useful in determining and specifying the individual traditions. There is variability not only in the selection and arrangement of antiphons in a particular series but also in the texts and melodies of antiphons. A thoroughgoing analysis of the post Pentecosten series of antiphons has shown that in certain cases where antiphons have an identical text they have entirely divergent melodies or striking melodic deviations. For this reason it is necessary to work also with the musical component of the chosen repertoire, hence to process the antiphons in terms not only of their texts but also their melodies. A comparative musical analysis enables us to trace the bonds between the traditions which used a given melody and to reveal the relationships between the centres which performed the repertoire of the Office.
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Traditional songs and carols for the feast of the Epiphany (Three Magi) were sung during ritual processions with carol-singing as part of folk games, and also independently as procession songs. The Slovak repertoire from the oral tradition includes two different song types, which were associated exclusively with this feast and are widespread in most of the regions of Slovakia. In the text component, apart from individual sequences of the Three Magi story, there are also contaminations from further layers of the Christmas repertoire (secular carols and pastoral songs). The tunes have stylistic features which mark them out from the historical layers of traditional Slovak music culture. They are indicative of connections with an analogous repertoire from other regions of Central Europe on the one hand, and on the other hand with the repertoire from hymn books as a part of the written tradition.
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Markéta Štefková (ed.): Edvard Grieg. Život a Dielo. Life and MusicBratislava: Vysoká škola múzických umení, 2016, 240 s. ISBN 978-80-89439-94-2
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Jiří Kopecký – Lenka Křupková: Provincial Theater and Its Opera. German Opera Scene in Olomouc, 1770 – 1920 Olomouc : Univerzita Palackého v Olomouci, Filozofická fakulta, 2015, 366 strán. ISBN 978-80-87895-52-8
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The author analyses the evolution of the relations between Romanians and Transylvanian Saxons in Bistrița during the interwar period (1918-1940).The approach is based on his studies on administration, economics and education, which facilitated the act of writing this historical synthesis.
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The monograph on the architect Juraj Neidhardt stimulates comprehensive research and critical evaluation of both the work of Juraj Neidhardt and the social, cultural and the style context of his work. The significant phenomenon which deserves attention is a sort of encounter of Juraj Neidhardt - his works, life and influences which fully reflect ideology of modernisam in Europe - and Bosnian land in the period when its identity was contextualized in the Yugoslavian socialism. The character of that encounter was determined by the category of Utopia. It seems that the most concise understanding of this complex phenomenon is coming from the perspective of Le Corbusier’s preface to the book Arhitektura Bosne i put u suvremeno (Architecture of Bosnia and the Path to Modernity). Through the appraisals and characterizations given within the preface Le Corbusier accurately anticipated the architectural and theoretical path of Neidhardt, which is described as a kind of architectural movement and labeled as Neidhardtism in this paper. Le Corbusier affirms Neidhardt›s concept of conecting the modern architecture with the Bosnian traditional culture, which might be considered as a pretty questionable connection at the time. Le Corbusier confirms that the specific method of modernist creativity in Juraj Neidhardt›s architecture enables him to follow universal principles, and he thus gave impetus to his further work.
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Review: Joachim Bahlcke, Silesia and Silesians, Warszawa 2001
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This paper presents, for the first time in Hungarian historiography, the genesis, message, and reception of Sulpicius Severus’ Vita Martini. The first part sketches the history of fourth century Gaul with a special focus on the Gallo-Roman Christian aristocracy taken by the ascetic revolution. This is the circle that inspired and read Severus’ work. The second part deals with the Scriptural and hagiographical models of the new, “charismatic-prophetic-ascetic” Christian bishop, the mystical and self-denying pastor of his community, promoted by the Vita Martini. Finally, the paper surveys the problems and different interpretations of this powerful and fascinating text, the first Christian bestseller after the Bible.
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Ausonius, Paulinus and Prudentius were the three greatest poets of the Latin West in the last third of the fourth century. Their families all lived in the region of the Pyrenees, where in the valleys of the Garonne and the Ebro intellectual and religious life flourished. All three were major landowners, and their way of life impinged not only on their spirituality, but also on their Christianity. Their provincial lifestyle is clearly reflected both in their spiritual life and in the poetic expression of their faith. It is from this perspective that I examine the corresponding elements of their texts on the borderlands of cultural and social history, Christian religion, asceticism and monasticism. Texts which have hitherto been treated separately are examined in parallel with regard to the date of their composition, literary genre, the life conditions of their authors, and the geographical proximily of the places where they were written.
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Die Briefmarke trotz der alternativen Lösungen (elektronische Post, mechanische Frankatur) stellt in der ganzen Welt seit vielen Jahrzehnten ein ganz besonderes Phänomen im Leben von Menschen und Gesellschaften dar und spielt eine wichtige Rolleauch beim gegenseitigen Erfahrungs- und Meinungsaustausch. Millionen von Menschen benutzen jeden Tag die Dienste der Post. Mit den Postsendungen bringt dabei auch die Briefmarke vieles nahe, was anderswo geschieht und lenkt die Aufmerksamkeit auf Persönlichkeiten der Zeitgeschichte und bedeutungsvolle Ereignisse. Person und Tat des heiligen Stanislaus, Bischofs und Märtyrer (1030-1079), der hier als Motiv von Briefmarken unter anderem der polnischen Post vorgestellt wird, rufen die Bewunderung hervor für alles, was in seinem Leben herausragend war im Bereich seiner pastoral-Seelsorge und seiner Liebe zu Polen. Der Bischof Stanislaus wurde im Jahre 1253 heiliggesprochen und zum Patron von ganz Polen ernannt; im Jahre 2003 feiert also die Kirche in Polen das 750-jährige Jubiläum seiner Kanonisation. Der Verfasser stellt in diesem Artikel alle bisher erschienenen Briefmarken vor, die den hl. Stanislaus Bischof und Märtyrer als Motiv zeigen und analysiert sie. Marken mit diesem Thema brachte zuerst die Vatikan-Post (Poste Vaticane) zweimal: im Jahr 1966 und 1979 heraus; die Polnische Post hat nur eine einzige Briefmarke zu Ehren des hl. Stanislaus, im Jahr 2002, herausgebracht. Im Jahr 1966 setzte die Vatikanische Post anläßlich des „Sacrum Poloniae Millennium” eine Briefmarkenserie mit sechs Vorzugsstücken in Umlauf, die die wichtigsten persönlichkeiten der Kirche Polens zeigt. Auf dem Wert 40 Lire ist Bischof hl. Stanislaus dargestellt neben der Wawel - Kathedrale und der Kirche „Auf dem Felsen” („Na Skałce”), wo der Bischof Stanislaus 1079 von dem König Bolesław Śmiały ermordet wurde. Zum 900-jährigen Jubiläum seines Märtyrertodes im Jahre 1979 brachte die Vatikan - Post im Rahmen der Serie „S. Stanislaus 1079-1979” vier Marken heraus. Mit den Werten von 120 und 150 Lire sind die Darstellungen vom Leben des hl. Bischofs Stanislaus gebracht; mit den Werten von 250 und 500 Lire ist der Reliquienschrein des Heiligen und die Wawel-Kathedrale dargestellt. Im November 2002 hat die Polnische Post im Rahmen der Serie „Polnische und europäische Heilige” die erste Briefmarke (neben den Heiligen: Kasimir, Benedikt von Nursia, Cyrill und Methodius, Katharina von Siena und Faustina) mit dem hl. Stanislaus herausgebracht.
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Sulpicius Severus’ Life of Saint Martin and his Dialogues present the main themes of monastic life: separation from the world, communal life, asceticism, clothing, prayer, separation of the sexes and exaltation of virginity. These prose works shape the portrait of an action-oriented monk-bishop, who realizes the ideal of the “mixed life” that combines action with contemplation, and solitude with presence in the world. In the fifth century, Paulinus of Périgueux, in his hexametric Life of Saint Martin, describes precisely the site of Marmoutier, and expands the description by imitating Vergil: for instance the locus horridus is made a place of learning for the saint in prayer. Paulinus emphasises the copyists’ work, integrating the human body through spirituality. In contrast to Sulpicius, Paulinus no longer compares Martin to the desert fathers. A century later, the poet Venantius Fortunatus reduces the foundation of Marmoutier to an epic stereotype and an antithesis between the monk and the bishop. The bishop clearly triumphed over the monk and Martin is seen more like a bishop and an intercessor.
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Saint Martin is today widely accepted as one of the premier non-biblical saints of the Christian world; indeed, his cult is more popular than those of many biblical saints. It has generally been taken as given that he held this position from soon after his death, at least around Tours and northern Gaul, a position derived because of the obvious sanctity of his life. This paper presents a critical examination of the evidence for the cult of Saint Martin in the fifth and sixth centuries. Through examination of the various manifestations of Martin’s cult, it argues that the cult had different meanings and significance at different times and places, and that the commonly perceived popularity of Martin’s cult was in fact an illusion created by the constant reinvention and promotion of various interpretations of Martin by interested parties, from aristocratic ascetics to politically active bishops.
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