Recenzia: Slovenské dejiny II. 1526 – 1780.
The review of: BADA, Michal. SLOVENSKÉ DEJINY II. 1526 – 1780. Bratislava: Literárne informačné centrum, 2017, 385 s. ISBN 9788081191039.
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The review of: BADA, Michal. SLOVENSKÉ DEJINY II. 1526 – 1780. Bratislava: Literárne informačné centrum, 2017, 385 s. ISBN 9788081191039.
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Resumen: La importancia de preservar el legado incaico y de incluirlo en la definición de la identidad nacional peruana es evidente en las obras de Manuel González Prada y Ricardo Palma, que, a través de la descripción de los incas, consiguen transmitir a las generaciones presentes y futuras un testimonio de la cultura y civilización incaicas. A pesar de la polémica entre ambos autores, existen también rasgos comunes en cuanto al interés de estos para indagar sobre la realidad de la historia del pueblo peruano y ofrecer soluciones tanto para la recuperación de la cultura y civilización incaica como para la integración de la población indígena en la definición de la identidad nacional peruana, basándose como una de las fuentes fundamentales en los Comentarios Reales del Inca Garcilaso de la Vega. Abstract: The importance of preserving the Inca legacy and including it in the definition of the Peruvian national identity is obvious in the writings of Manuel González Prada and Ricardo Palma, who,through the description of the Inca, succeed to transmit to the present and future generations a testimony of the Inca culture and civilization. Despite the controversy between the two authors, there are also common characteristics in what concerns their interest to investigate the reality of Peruvian people’s history, and offer solutions for the recovery of the Inca culture and civilization, as well as the integration of the indigenous people in the definition of the Peruvian national identity, basing themselves on the Inca Garcilaso de la Vega’s Comentarios Reales as one of the most important sources.
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When speaking of Reformation and Humanism, we tend to connect them to each other. But as we come closer to the essence of each, we discover their substantially different nature. The gist of Humanism is the human nature. On statues and paintings of the Renaissance the man is portrayed as a great, powerful, almost almighty person. On the other hand, Reformation places God, Christ, salvation, reconciliation etc. at the centre of its teaching. Humans are included too, but only as sideliners, as weak, infirm, needy, helpless figures. Nevertheless, Reformation has benefited to a significant extent from Humanism via its emphasis on the grammar for mastering the languages of the Scripture (Hebrew and Greek), dialectics striving to a better understanding of the scriptural message, and rhetorics as a substantial technical help spreading the Gospel. Therefore, teaching these disciplines at the universities of the Reformation has become of major importance during the 16th century.
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The research undertaken in the article is put in the context of the social, administrative and economic transformations undergone by Chełmno (Kulm), which had been a bishop’s town since 1505. These changes also had a significant impact on the organisation of the town’s chancery, which carried out tasks and duties entrusted by municipal authorities. This was reflected in an increase in the number of town officials working in the chancery, to which court secretaries belonged. They formed a professional group, which was characterised by their economic, political and cultural activity against the background of Chełmno community in the early modern period. The main research objective of the article is to create a comprehensive picture of the social environment of Chełmno town chancery from the sixteenth century until 1772, the personnel of which constituted the intellectual elite of the town, and to present the characteristic traits of this group. At the same time, the text presents the profiles of town secretaries and clerks previously unknown or rarely mentioned in the scholarly literature. Methods applied in the research involve critical analysis of the preserved town books and individual documents, both manuscript and edited. On the basis of data collected from the primary sources, a prosopographical analysis has also been conducted. The result of the studies is an overview picture of the professional group formed by the secretaries and clerks of early modern Chełmno, which includes their social origins, family ties, non-professional activity and wealth.
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First and foremost, the Protestantism sought to incorporate the first three disciplines of the seven liberal arts into the methodologies of scholarly theology and the curricula of school education. It also served the purpose of preparing seminary students for preaching the Word in their mother-tongue. Once they mastered the languages of the Two Testaments, dialectics (or logic) aided them in decoding the meaning (or the message) of the passage, while rhetorics guided them in composing a structurally sound sermon. (This threefold unity is still applied today in Hungarian theological education, albeit under a different name.) Dialectics is the foundation for the study of all sciences. Indeed, the potential benefits of certain scientific disciplines cannot be fully achieved without a thorough understanding of its principles. Therefore, as religious sermons are modelled after secular rhetoric, their structural features cannot be correctly assembled without resorting to the laws of philosophical dialectics.
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While approaching a well-researched topic, that of the fortified churches of Transylvania, the scope of this article is to look for possible answers to the question why the Saxons built so many fortified churches in Transylvania. For their number seems to be larger here than in other European states. To find these answers I examined the local topography, historic context (the Mongol invasion and the later battles with the Ottomans), typology, stages of building, identity and culture of the builders (Saxons), the role played by the church/religion at the time.
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Review of: Andrea Kovács: Monuments of Medieval Liturgical Poetry in Hungary. Sequences – Critical edition of melodies. Musica Sacra Hungarica 1 Liszt Ferenc Academy of Music – Church Music Research Group – Argumentum Publishing House, Budapest 2017, 735 s. ISSN 2498-9185. ISBN 978-963-7181-55-9
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In the assessment of liturgical musical codices from the territory of Slovakia dating from the medieval period and the early modern period, the town of Nitra has a special status. From Nitra’s church institutional funds only one liturgical manuscript has been preserved in its original place – the Nitra Codex from the 12th century (ekphonetic symbols, elements of German adiastematic neume notation). From the subsequent period (12th to 16th centuries) religious books with notation have not been preserved. All the more surprising, then, is the discovery of 7 antiphonary fragments from the turn of the 16th century with the Esztergom notation system in the Nitra Diocesan Archive, which is one of the oldest church archives in the Slovak Republic. On account of the historic status of the Nitra diocese and its church archive, we regard the finding of these fragments as an exceptional discovery in the field of medieval musical research in Slovakia.
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This paper considers the phenomenon of personal identity development and democratization of the history of Russia during the Time of Troubles. D.S. Likhachev’s opinion on the discovery of a personality in the Russian literature of the 17th century is discussed. It is demonstrated that the problem of personal identity in the socio-political space of Russia was raised for the first time during the Time of Troubles. Hunger, devastation, deprivation, underestimation of the value of human life paradoxically promoted the development of a view on the personal identity as an important element of life. The historical and anthropological problem of studying the formation and development of self-identification in Russia under the influence of destructive and tragic events of the Time of Troubles is formulated. The above problem can be solved by carrying out a mass biographical research based on numerous sources and using the methods of prosopography and historical anthropology. The unremitting wars that took place in the second half of the 16th century favored the development of personal identity at the public level. A generation of nobles accustomed to making decisions under the war conditions emerged. In the Time of Troubles, other social groups adopted the behavioral strategies of the nobility. As a result, imposture, unregulated (both traditionally and legally) leadership in the Cossack hosts, robber gangs, and self-organized grouping became common. Under these circumstances, people were willing to actively participate in the events of the Time of Troubles and in the changes of the political course. Therefore, the historical sources confirm that the history of Russia exhibited the first sings of democratization during the Time of Troubles.
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The subject of article is the history of the musical and poetic composition of the Christmas sticheron “Σήμερον ὁ Χριστός” by Johann Damascene with the Gospel quotation “Glory to God in the highest, and on earth peace, and good will toward men” (Lk. 2:14), as well as the circle of associated stichera in Byzantine, Old Russian and Kiev-Lithuanian traditions. The musical text of the hymns is represented in Greek manuscripts by Chartres, Coislin and middle-Byzantine neumes; Old Russian chant books were analyzed using znamenny neumes and singer notation; and Kiev manuscripts - using Kievan five-line notation records. The melody of the Christmas sticheron emphasizes the importance of the Gospel quotation with long melismatic musical fragments of the quotation itself and the previous sentence. This sticheron became a model for several hymns to Epiphany, Purification of the Most Holy Mother of God, Annunciation and Entry into the Temple of the Most Holy Mother of God, the majority of which were excluded from liturgical use. There are various ways of creating a new sticheron based on the model: prosomoion may be a calque or an independent composition with certain elements of model tune. The latter case of the sticheron to the Entry into the Temple “Σήμερον τῷ ναῷ προσάγεται” has its own musical text history in three traditions, independent from that of the model. Chants of Old Russian manuscripts of 11th-14th centuries are similar to those of a Byzantine origin, but in the 15th-17th centuries the music of these two traditions has developed in different ways. The Kievan chant tradition, similar to both Old Russian and Byzantine ones, is a point of intersection of chant cultures.
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Delvina et son environnement rural sera le point de mire dans cet ouvrage. Environ d’elle se trouvait un nombre relativement grand de villages de l’Albanie du Sud-Ouest, avec un niveau supérieur de développement économique. Delvina est un exemple des plus typiques de la transformation d’un village moyennement développé en un centre urbain et plus tard aussi en un centre plus important administratif, militaire et économique de l’Albanie Méridionale. Grâce à sa position stratégique dans la voie qui liait l’Albanie intérieure méridionale avec les côtes de la mer Ionienne, elle s’accrut et se développa petit à petit jusqu’à la deuxième moitié du XVIe siècle et elle devint un centre de sandjak.
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Në këtë punim do të bëhet objekt studimi Delvina dhe rrethinat e saj fshatare. Po e përqëndrojm ë vëmendjen këtu jo rastësisht. Rreth saj ndodhej një numër relativisht i madh fshatrash të Shqipërisë Jugperëndimore, me një nivel zhvillimi ekonomik të lartë. Delvina është një prej shembujve më tipikë të shndërrim it të një fshati mesatarisht të zhvilluar në një qendër qytetare e më vonë edhe në qendrën më të rëndësishme adm inistrative, ushtarake dhe ekonomike të Shqipërisë Jugore. Falë pozitës së saj strategjike, në rrugën që lidhte Shqipërinë e brendshme jugore me brigjet e detit Jon, ajo u rrit e u zhvillua shkallë-shkallë deri sa në gjysmën e dytë të shekullit XVI u bë qendër sanxhaku.
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This article examines a small double-sided icon from the National Church Museum of History and Archaeology of the Holy Synod, Sofia (Inv. No. 3538). The icon has not been specifically researched, and was dated by different authors to the period between the 14th and 16th century. Just recently it was noted, that it was brought in by Prof. Ivan Goshev in 1942 from the Church of St. Andrew at the gorge of the Treska River, Republic of North Macedonia. The analysis of historical sources and the icon’s artistic features showed that it most likely originated from the Hilandar monastery, where it was painted in two stages and from where it was taken to the Church of St. Andrew by a monk or pilgrim. The original icon with a half-length image of St. Andrew dates back to the last decades of the 16th century and was produced by an unknown painter, following the style of the Cretan masters, but with a unique signature. The same icon painter, again in the Hilandar monastery, painted another small icon depicting the image of St. Eutychius of Constantinople. The other side of the icon with the composition The New Testament Trinity with the Coronation of the Virgin was made by an icon painter from the atelier of Macarius of Galatista during the first decade of the 19th century. The icon from the Church Museum most likely performed the function of an icon for prayer in a monk’s cell, but today it is a testament to the connections between the Church of St. Andrew at the gorge of the Treska River and the Hilandar monastery. It is unknown for what reason the icon painters or donors chose to depict specifically St. Andrew the Apostle and the New Testament Trinity with the Coronation of the Virgin on the icon’s two sides, but it is certain that the commonality between both images is their presence in both orthodox and western art.
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There are two thematic focuses at the south aisle of the Metropolitan Cathedral of Sts Peter and Paul in the city of Veliko Turnovo: a calendric cycle and below are representations of monks and saints. Well-preserved are only fourteen of them, where only St Simeon Stylites holds not a scroll. The monastic representations aregrouped into three: the first group facing east begins with an unidentified saint, probably St Anthony the Great, judging by the restoration of the half-damaged inscription. Next come St Euthymius holding a scroll containing a passage of his own vita written by Cyril of Scythopolis, and St Athanasius with a scroll with part of the life of St Pachomius the Great on it. The second group features the representations of St Sabbas the Sanctified, St Hilarion the Great and St Theodosius the Cenobiarch. The texts inscribed in their scrolls convey strong messages to the readers from monastic practices. These texts are recorded in the popular hermeneiai in Greek, the so-called First and Second Jerusalem Manuscripts. The scroll of St Theodosius is unusually folded in half with the closing two lines of the text inscribed overleaf and read from top to bottom. The third group includes the Sinaitic monks St Nilus of Sinai, St John of the Ladder (Climacus) and St Simeon Stylites. The text on the scroll of St Nilus conveys a message of renouncing one’s will and achievingimpassibility, and that of St John of the Ladder the practice of virtue.The fourth group includes the representations of St Cyriacus the Anchorite, and unidentified saint (probably St Theodore the Studite) and St Maximus the Confessor. St Cyriacus forewarns unmindful monks and Christians of being vigilant at all times and “stand aloof from the world” so that to avoid falling prey to the “night mind thief”. St Theodore the Studite (?) holds a text on constant prayer and gratitude as a means to be blessed by God for good works. St Maximus the Confessor also reminds constant prayer and gaining an insight into love. The primary source of his message is the ascetic Capita de caritate (Four Hundred Chapters on Charity), compiled by St. Maximus the Confessor. The explanatory inscriptions of the last two representations are damaged. The first saint is, in all likelihood, St Cosmas of Maiuma, holding a scroll with a passage from the canon of Maundy Thursday. The second saint holds a text also borrowed from Capita de caritate by St Maximus the Confessor.
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This article presents the history, architecture and murals at the Church of the Dormition in the village of Dolna Dikanya, focusing on the 16th-century paintings extant on the east wall of the naos: the Ascension, the Annunciation, Virgin Platytera, Adoration of the Lamb and Sts Deacons Stephen and Romanos the Melodist. Placing the Archangels Michael and Gabriel in medallions flanking the Holy Mandylion in the composition of the Annunciation may be interpreted as an iconographic specific. The sole example we are aware of is at the Church of St Demetrius (1488) in the Monastery of Boboshevo. Another specific, unknown from other monuments, is the representation of Christ Emmanuel in a medallion in front of the chest of the Virgin in the conch, replicating the radiancy in the scene of the Ascension. The frescoes were, in all likelihood, painted by a team of two masters of local significance. Until now, the literature has dated the murals at the Church of the Dormition to the 16th or 17th century. At this stage, no stylistic parallels could be drawn; still, some of the characteristics are similar to the monuments of the second half of the 16th century.
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A huge collection of ceramics finds was discovered by digging a basement on the court of the family house in the village Šintava (district Galanta, Slovakia), in March 2020. For this reason, the Department of Archaeology at Constantine the Philosopher University in Nitra realized archaeological excavation. During the excavation were documented three settlement features, which were secondary filled mostly with the ceramics. Some of them were fragments of stove tiles, especially panel stove tiles with different types of motifs. In this study, the collection of stove tiles are presented and evaluated by iconography, morphology, type-chronological classification, and also an extension on the territory of Slovakia. The finding itself is also evaluated within Šintava past settlement.
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2019. aastal õnnestus Poznańi muuseumidest leida kaks keskaegselt Liivimaalt pärit kunstiteost, mis olid Poolasse jõudnud Teise maailmasõja sündmuste tulemusena: Riia mustpeadele kuulunud Püha Mauritiust kujutav puuskulptuur (1431) ja Adaverest leitud pronksist akvamaniil (1515). Artiklis käsitletakse nende esemete leidmis- ja uurimislugu.
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1445 – a moment that indicates a sudden change in the cultural evolution and developement of book diffusion. In the middle of the 16th century, at Mainz, was created the first printing house from Europe. During five decades, the number of such „printing houses” became larger and larger – there were over 250 offices in the second half of the 15th century. Lyon is considered to be one of the most important typographical centers from Europe. It was establish in 1473 and became famous all over the world because of the distinctive artistic value of its printed works. Besides, there were arround 50 offices in this town and they were all developping in a specific way, with no kind of forbiddennes. During the 16th century, many famous typographs have worked at Lyon: Barthélemy Buyer, who’s name is connected with the first steps of french typography; Martin Husz – who realized the first illustrated book from France; Johann Trechsel – a very educated and inventive person; Josse Bade; Sebastian Gryphe etc.The works of all those typographs can be found at Cluj Napoca, at the Academy’s Library. Thus, Sebastian Gryphe is represented by 69 of his printed works; there are the texts of some famous authors, such as: Macrobius Ambrosius, Cicero, Titus Livius, Sallustius Caius Crispus etc. His son, Antoine Gryphe is also represented by his work: 13 copies from Cicero, Iacopo Sannazaro, Vergilius Polidorus etc. Jean de Tournes is famous for the elegance of the letters used for printing, for the truthfulness of the information transmitted. There are 25 copies of his works that can be admired at Cluj Napoca along with those printed by his son, Jean II de Tournes.There are many typographs, and booksellers at the same time, in the 16th century. Some of them are also represented at Cluj; Guillaume Rouille (Rovilius), who’s belief was that „typography does not mean a job, but an art” – 39 copies; Antoine Vincent (Vincentius), one of the richest booksellers at the middle of the 16th century – 19 copies. The books printed at Lyon are properly represented at Cluj Napoca; their value does not consist only in their age, but also because of their exowners, some of the most important cultural personalities from Transylvania.
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All things considered then, we may conclude that the status of kasaba (town) has been assigned to those non-urban settlements, which would include a mosque with a mektep (school), a hamam with continuous water supply and sewerage system, a bazaar with numerous shops, an inn and relating buildings, as well as a zaviye or tekke (Dervishes’ lodge). Indeed, based on relevant Ottoman sources, such as the foundations’ statements (vakıfname), edifice’s epigraphs, but also other secondary sources, it is difficult to escape the conclusion that in Albanian inhabited areas, the kasabas have appeared in the second half of the XV century, initially in Korça (1495), then Zinova (1538), Kavaja (1561), Rogova (1580), Kaçanik (1594), Gjakova (1595), Gostivar (1601), Tirana (1614), Roshnik (mid-seventeenth century), Peqin (1666), Gjilan (mid -eighteenth century), etc. All the founders of the kasabas in the ethnic Albanian lands were Albanians with key positions in the Ottoman state administration, who, more or less, had gained abundant wealth. Driven by patriotic and religious motives, they had invested most of their wealth in their homeland, for charitable purposes, and in compliance with the vakıf system. It should also be noted that during the XV-XVIII centuries, the places where the kasabas were established were property of ethnic Albanian population. Whereas it is commonly argued that this population has been heterogeneous in terms of religious affiliation or, more precisely, in terms of affiliation to religious rites, i.e. Catholic or Orthodox, which is also confirmed by written sources of different origins, on the other hand this cannot be taken as an argument for the tendentious and completely unsubstantiated hypotheses, according to which the Slavic or Greek Orthodox homonyms and patronymics of the population of the villages where the above-mentioned kasabas were established, showed that these villages had a mixed ethnic Albanian-Slavic, or Albanian-Greek population. The Albanian kasabas of the XV-XVIII centuries were developed according to the principles of oriental Islamic urban planning, whereby the mosque was the central edifice. The other infrastructural and supra structural objects mentioned above were erected about it. New kasabas in the Albanian lands have sprouted in those places where there were conditions for their development, such as the possibilities for easy movement of commercial caravans, possibilities to be protected, of running water, either for drinking or for the obligatory cleaning with a view to carry out the other religious duties of the Muslim population, but also as a vital factor of urbanism.
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