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At the turn of the 17th century in the royal town of Wschowa lived and worked the famous Lutheran pastor Valerius Herberger, called "little Luther". considering his eager preaching, pastoral activity and outstanding theological works.
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Today, Bach’s music enjoys a huge interest and popularity in the West. However, this situation is paradoxical – it hides a certain contradiction. The progressive, liberal and secular West is an heir of the ideas of the Enlightenment, while “Bach, in his unswerving religious conservatism, was living and working very much at odds with the progressivist currents of his day, and ours” (Michael Marissen). The author of this paper focuses on Bach’s anti-Enlightenment attitude, presenting it mainly on the basis of the instrumental masterpiece Musikalisches Opfer BWV 1079. Towards the end of his article, with the help of Emil Cioran, John M. Coetzee, Ingmar Bergman and Zuzana Růžičkova, the author suggests an answer to the question why the music of Bach, an enemy of the Enlightenment, not only enjoys such a huge popularity, but is also treated in the Enlightened West as the work of the grandest music genius of the human race – one ranking among its best achievements.
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Grâce à leur position géographique, qui était à la frontière des trois grands empire qui se disputait la suprématie politique au sud-est de l'Europe, à savoir l' Empire des Habsbourg, l'Empire ottoman et l'Empire tzariste - chacun d'entre eux soutenu par d'autres grandes puissances du temps, désireuses que l'évolution de la situation politique de cette partie du continent n'affecte pas leur propre intérêt...
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A limited archaeological research was occasioned by an ongoing restoration project of the “Scaune” church. For a better management of the intrusive intervention, a non-invasive investigation of the nave and the narthex was first carried out. Data resulted from the electrical resistivity tomography (ERT) was subsequently verified. The results of the archaeological research consisted in identifying three crypts and a cemetery in use before the present-day church, and in new data on the foundations of the church built in 1705.
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Das frühneuzeitliche Wilna, Hauptstadt des Großherzogtums Litauen und damit zweite Hauptstadt der polnisch-litauischen Adelsrepublik, beherbergte Anhänger fünf christlicher Konfessionen sowie Juden und - in den Vororten lebende - muslimische Tataren. Beginnend mit dem Jahr 1536 wurde die Macht im gewählten Magistrat gleichmäßig zwischen „Griechen“ (Ruthenisch-Orthodoxen) und „Römern“ (Römisch-Katholiken) aufgeteilt. Ende des 16. Jahrhunderts konkurrierten dann Unierte mit den Orthodoxen um „griechische“, Lutheraner und Calvinisten mit den Katholiken um „römische“ Sitze, ehe 1666 ein königliches Dekret die Wählbarkeit zum Magistrat auf Katholiken und Unierte beschränkte. Dennoch blieb Wilna die einzige königliche Stadt auf dem Gebiet der Adelsrepublik, in der Nicht-Katholiken am Stadtregiment beteiligt waren. Dieses für den Magistrat entwickelte System der Parität kam auch in allen weltlichen Vereinigungen, von der einflußreichen Communitas mercatoria bis zur niedersten Gilde, in denen Angehörige aller fünf christlichen Konfessionen um Beteiligung an den Machtstrukturen rangen, zur Anwendung. In welchem Maße verlief die Organisation und die Verteilung von im weiteren Sinne Armenfürsorge entlang konfessioneller, sprachlicher oder ethnischer Grenzen, bzw. inwieweit wurden diese überschritten? Wer half wem? Und wie wurde die Hilfe zuteil? Welche Erwartungen wurden daran von Seiten des Hilfeleistenden wie des Empfangenden geknüpft? Die Behandlung dieser Fragen umfaßt sowohl öffentliche als auch eher private, zentralisierte wie dezentrale Bemühungen der Armenfürsorge. Ein Teil des Beitrags ist zudem Beispielen für improvisierte Versuche von einzelnen Personen und ihren Familien gewidmet, der Verarmung zu entgehen. Fragen der Interkonfessionalität, denen in Studien zur frühneuzeitlichen Armenfürsorge bislang praktisch nicht nachgegangen wurde, stellen im vorliegenden Beitrag aus mehreren Gründen einen Leitfaden dar. Sie drängen sich vor allem deshalb auf, weil das Neben- und Miteinander der verschiedenen Konfessionen ein wesentlicher Bestandteil des Lebens im Wilna des 17. Jahrhunderts war und die Stadt selbst innerhalb der polnisch-litauischen Adelsrepublik zu einer Besonderheit machte. Es ist unmöglich, das Wesen der Armenfürsorge in Wilna zu verstehen, ohne die Frage zu stellen, welche wechselseitigen Beziehungen zwischen den Angehörigen der verschiedenen Konfessionen bestanden. Umgekehrt läßt die Untersuchung der Fälle, in denen Bewohner Wilnas verschiedenen Glaubens und unterschiedlicher sozialer Herkunft versuchten, Not abzuwenden oder zu lindern, Aspekte der besonderen convivencia erkennen, die das Lieben in der Stadt über weite Teile ihrer Geschichte bestimmte. Im ganzen betrachtet, ergibt sich aus der Vielzahl der Strategien, die von den zentralisierten ,,Armenkästen“ bis zu individueller Selbsthilfe reichten, das Bild einer äußerst gemischten Stadt, in welcher eine beträchtliche Anzahl von Einwohnern bei der Verrichtung ihrer täglichen Geschäfte verschiedentlich die konfessionellen Grenzen überschritten und in welcher dieses Verhalten keinen Anstoß erregte, sondern als normal akzeptiert wurde.
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Práce, ktoré sa venujú dejinám genealógie, sa ani len nezmieňujú o tom, že aj významný historik 18. storočia Matej Bel patril medzi genealógov, a to napriek tomu, že Bel mal od začiatku naplánované, že v Notitiách, v historicko-geografickej práci, predstavujúcej uhorské stolice, sa bude venovať aj dejinám šľachtických rodov. Tento svoj plán – aj keď medzerovito a zlomkovito – aj splnil. Výsledky jeho práce genealógovia 18. storočia akceptovali, neskôr sa však bádatelia na ne odvolávali už len zriedkavo. Zhromaždené údaje bratislavského vedca, resp. jeho rozhodné predstavy v tejto téme si bádatelia, zaoberajúci sa dejinami tohto vedného odboru v 20. storočí nevšimli, možno pre encyklopedický charakter Notícií, ktoré sú na prvý pohľad tematicky dosť neprehľadné, a tiež možno aj pre ich nedokončenosť. V tejto štúdii by sme chceli napraviť toto poľutovaniahodné zanedbanie. Najprv preskúmame, v akej forme sa chcel Bel zaoberať dejinami rodov, a aké uhorské, alebo zahraničné diela a vplyvy ho podnietili k takýmto výskumom; potom prehľadne z celých Notícií – nielen z tlačených častí, ale aj z tých, ktoré zostali v rukopise – predstavíme výsledky jeho výskumov, resp. ich ďalšie využitie a citovanie v 18. storočí. V druhej časti štúdie sa budeme venovať analýze histórie rodu Thurzo z Belovho pera – čo je v skutočnosti dielo v diele, veď v opise Oravskej stolice, kde sa nachádza, zaberá takmer polovicu textu. Zároveň budeme venovať pozornosť aj metódam práce Mateja Bela, mož- nostiam a hraniciam ním prevedeného výskumu.
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The aim of the paper is to explore the region of Northwest Black Sea lands in the early 17th-18th centuries, in the context of the Ottoman and Crimean administrative and territorial structure; the political preconditions for the formation of Khan Ukraine - special administrative and territorial unit with the Ukrainian-Kazakh population under Crimean governance; the organization of the economical and fiscal district "Muqataa Tombasar" in the framework of Khan Ukraine. It presents the defter (register) of the revenues and expanses in Muqataa Tombasar and localizes the settlements and their population in the Northwest Black Sea region.
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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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The article presents the phenomenon of “reversed” interpretation of Jozaphat Kuntsevych's martyrdom in the writings of a Uniate hierarch, Iosif Semashko. The article conducts an analysis of epistemologically understood metaphors created by him before and after his conversion to Orthodoxy.
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This article discusses the role of Michelangelo Buonarroti in the Seventeenth-century art theory treatises of Cardinal Federico Borromeo De pictura sacra and Musaeum. In the referred text we can notice an ambivalent approach to the artistic genius of Buonarroti. In several cases Borromeo mentions Michelangelo as an artistic example who equalled or even exceled the great artists of Antiquity, albeit in other paragraphs the author criticises the artist for his aesthetic fallacy. A close reading of De pictura sacra and Musaeum, as well as an analysis of Borromeo’s didactic programme in the newly established Accademia del disegno in Milan allows to heed that Cardinal was rather an admirer of Michelangelo’s personality and talent. In De pictura sacra Buonarroti and other Renaissance Masters serve a rhetoric function and allow to conceptualise the theological and aesthetic framework for a post-Tridentine Catholic religious art.
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Th e main aim of the text is to discuss the expected consequences of the reform ofeducation and of higher education from the perspective of implementing the welfarestate. Th e welfare state is the main promise of the Law and Justice political agenda. Itsfulfi llment determines the support of the voters for this party. By analysing the possibleeff ects of each reform, the author considers whether the Law and Justice party is buildinga welfare state. He argues that, in spite of promises and the voters’ expectations,the consequences of these key public policies for the shaping of a welfare state will notbe egalitarian. Th e analysis is based on specialists’ discourse on the two reforms inreference to the idea of social equality. It is a critical study in the sociology of knowledge.
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Mudārabah is a type of partnership that was founded by putting labor on the one hand and capi-tal on the other, dating back thousands of years before Islam. In Islam, this partnership has been accepted as legitimate and used by Muslim societies. This partnership has included in the classic fiqh books as a separate section from the şarikah subjects. Mudārabah partnership continues to exist in various ways today. Participation finance which is developing day by day collects capital based on this partnership. Some researchers even recommend it as an alternative method to participation banking based on contemporary usury especially the interest finance system. For this reason, whether the partnership in question is of a nature to perform the task expected from it will only be revealed by knowing the historical experience. Furthermore, determining the change that this partnership has undergone in the historical process will help to understand its current situation and the way it will take in the future. Because, depending on the human expe-rience in the historical process, it is seen that some provisions and consequences of the partners-hip have changed. The partnership structures, which were simple in the first periods, have gained more and more technical features. For this reason, it is of great importance in terms of economic history to determine and how the Ottoman period partnerships were established in the 16. and 18. centuries, which business lines were widely used, and what legal problems and solutions were produced during this period. In this way, functional determinations can be made as to whether the contract will be able to fulfill the function expected today.This research tries to put forward the various legal problems and solutions faced by the conflict partnership based on Ottoman fatwa literature in the 16. - 18. centuries. Because the current problems encountered with the application have been the subject of fatwas as well as fiqh books. Fort this purpose, fatwa journals belonging to Ibn Kemal (d. /9401534), Ebu’s-su‘ud Efendi (Abū l-Su‘ūd) (d. 982/1574), Sun‘ullah Efendi (d. 1021/1612), Feyzullah Efendi (d. 1115/1703) and Yenişe-hirli Abdullah Efendi (d. 1156/1743), who stand out in terms of recognition and accessibility in the aforementioned centuries have been collected and fatwas that can be determined on the subject have been evaluated.In the Ottoman period fatwa literature, the contractual contract takes place in separate titles separate from the company department, as in the tradition of fiqh. It is understood that fatwas related with mudārabah mostly reflect the problems and solutions that arise during the applica-tion. When the prominent fatwa journal of the research subject are examined, it is seen that the mudārabah partnership has been widely used in Ottoman society in terms of both number and issues. Due to the fact that this partnership can be said to be one of the most useful tools for the capitalist to operate his capital and to meet the financing needs for the entrepreneur. It seems that some people especially women, who do not have the opportunity to trade, prefer this part-nership.Expressions such as “Zeyd Captain”, “Black Sea and the Mediterranean”, which are frequently mentioned in mudārabah related to fatwas are observed that a partnership has been made mainly in the Istanbul-centered, Mediterranean and Black Sea basins for the agricultural and commercial works in the Ottoman Empire in the aforementioned centuries. Thus, entrepreneurs seem to meet their short-term financing needs. It can be said that the fact that the mudārabah partner is active in the partnership and the passivity of the capital owner causes the parties to have more reflecti-ons in the fatwa than the other partnership types. Because, it is seen that if the mudārabah part-ner is not unjust due to the mudārabah partnership, he is not responsible for the loss in his capi-tal, and if the profits are due to the transactions against the immigration of the capital owner, the probability of the mudārabah partner is to take more risks. This situation causes the capital owner to try to impose various restrictions on the place, time and duration in order to protect the capital from loss, and even to go further, to put forward some conditions contrary to the spirit of the depository, as the depository is common to the loss in the capital or to be a guarantor to the capital. Nevertheless, it is understood that the deposi-tory did not comply with the relevant conditions too much and that in some cases the capital was lost, this was considered within the scope of injustice. One of the main points of disagreement between the capital owner and the mudārabah partner whether the capital is given as debt, treatment or mudarabah. Especially, in case mudārabah partnership makes a loss, it is seen that capital owner is trying to save his main capital, while the mudārabah partner is trying to avoid the obligation of compensation. Even, in some fatwas, capital may claim that while he took profit from the mudārabah partner, he made a profit in the event that the loss occurred while the nature of the capital was not on the agenda. He claims that he/she took the ruin in response to his/her claim that the capital owner lent. In fatwas, if the partners can not put forward any evidence or if both parties present the evidence, the evidence of debt is accepted, if no preference can be made a selection between the evidences, it is seen that if capital get lost, debt is preferable, if profit is obtained, the evidence of mudārabah is preferred. Because, the mudārabah partner with the permission of capital owner, admits that he/she delive-red the goods in capital owner, according to which he embraced capital. In this case, mudārabah partner may file suit a compensation case. However, if there is no evidence related capital owner lends, it is accepted that his/her oath related to mudārabah partner is a mudarabah. It is seen that the capital owner is trying to make a capital such as wheat, hemp, cloth and sheep in fatwas. However, if he gave a power of attorney and told him to use it, it is seen that the cont-ract of mudārabah could not draw up. In addition, except for the labor of the mudārabah partner, the claim that he added capital and was the permission of the capital owner etc. is accepted in some circumstances. It can be said that the issues of loss and detriment related to mudārabah are subject to more fatwa than other issues. Some of them appear to be due to negligence and male-volent attitude of the destructor, some to be due to negative market conditions, and others to physical adverse conditions such as the sinking of the ship. From these point, it is also possible to identify the areas where the damage was caused in these centuries. Among them, the sinking and side lying of the sea vehicles come to the fore. It can be said that in the centuries of research in the example of Mudarabah, there is no incompatibility between the fatwas and the tradition of fiqh, that is between theory and practice.
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In the Ottoman classical age, timar system played an important part in the center of economic life especially in the rural areas. The Ottomans, made a kind of population census and land surveys called tahrir, at certain intervals to compute and register estimated tax revenues. Based on tahrir registers, population of the district center and its countryside besides of the district’s geographical and juridical area are inferenced. Similarly, changes in agricultural potential of the rural area and its affects on inhabitants are discussed thorougly. The data acquired from the tahrir registers are compared to the other sanjaks of the Rum Province and revealed the economic and demographic changes of Çorum during the 16th century.
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Kara ticareti vasıtasıyla Bağdat üzerinden hem Osmanlı İmparatorluğu’nun başlıca merkezleriyle hem de Safevî İranı’ndaki Şîrâz ve İsfahan ile, ayrıca deniz ticareti sayesinde de Batı Hint Okyanusu havzasındaki Sûrat’tan Muhâ’ya kadar uzanan ticaret merkezleriyle bağlantısı bulunan Basra, 1546 yılında sembolik olarak Osmanlı kontrolü altına alındı ve bu gelişmenin ardından 17.yüzyıl’da Basra Körfezi’nin en önemli liman kentlerinden birine dönüştü.
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Becoming a province of Ottoman in 1552, Temeshwar was under ruled of Ottoman Empire for 166 years. In the present study, Court Registers of Temeshwar dated 1652-53 were reviewed. Original of this register was kept at Historical Archive of Sarajevo in Bosnia-Herzegovina. One copy of it is at Kadı Registers Catalogue of Turkish Religious Foundation Center for Islamic Studies (ISAM). The register mentioned is the unique Kadı register in Temeshwar located on modern Romania. The article presents overall administrative status of the province and gives new information on social and cultural life of Temeshwar in the 17.Century.
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Bu makale Derviš Korkut tarafından“Turske ljubavne pjesme u Zborniku Miha Martelinija Dubrovčanina iz 1657 g.” orijinal başlığıyla Saraybosna Şarkiyat Enstitüsü’ nün Prilozi za Orijentalnu Filologiju (Şarkiyat Filolojisine Katkılar) Dergisinde Sayı: VIII-IX, Yıl: 1958, ss. 37-62 yayınlanmıştır.
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L'un d'entre les plus irnportants moments d'Ia vie d'i'Eglise et le synode ou le Concile (lat. concilium = réunion, assemble, conseil). Ici se discutent tous les problèmes qui regardent I'evolution passee, presente et prochaine d'i'Eglise, ou il se prend Ies décisions qui ses reîere à Ia consolidation de la foi et à l'élimination des difficultés d'Ia voie de la vie spirituelle.
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The 17th century, also referred to as the Golden Age of the Netherlands, was a time of great changes in socio-cultural and economic terms. These post-Protestant social changes had influenced Northern European Art, had led to the emergence of a new concept of art named “Genre Painting” especially in the Netherlands. Vanitas paintings which keep alive “Memento Mori” tradition had also gained popularity in this period of time. Vanitas Paintings, aiming to remind death and mortal created a symbolic language through objects.The aim of this study is to explain the concept of death which Vanitas paintings attempt to address through the sense of time, social structure and Kalvin morality and to read the artworks through the symbolic language which is created.
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Poem is the most layered among all other literary genre and is a closed intact with deep language patterns. In opposition to the linearity of prose unique structure of poetry enables a creative reading. In this study a poem of folk poet Karacaoglan and a gazel (ode) of Divan poet Nedim is compared thorough poetry analyzing means of semiotics. These poems brings the two poets lived in different centuries and were in different literary traditions together. Their poetry is based on love which is the main source of nutrition for mankind throughout the journey of life. As all genres of literature - poetry, novel, story or theater plays- represent a multilayered system, semiological approach enables the researchers to comprehend and evaluate the works more clearly.
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A tangible aspect that points to a historic past of the Korčula moreška is the skirted costume, which is unlike any other outfit worn on the island or elsewhere in Croatia. Recently, mid-seventeenth century archival costume illustrations of noble court ballets in Turin as well as costume designs of royal French productions in Paris were shared online, providing illustration of dance costuming in the theater. Popular Venetian public theater productions started in 1637 – studied by theater, stage costume, and dance researchers – reveal the importance of Roman features in costuming to denote nobility, strength, and leadership in theatrical spectacles. This Roman costume feature brings credence to the first known written description of a “Roman-Oriental” costume from the report of a moreška performance during the Saxon King’s visit to Korčula in 1838. Both the 17th century courtly spectacles and the Venetian public theater with many king-led combat dances thus extend our knowledge about costuming – sufficiently to warrant further research into the seventeenth century roots of Korčula moreška costuming.
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