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The file contains the abreviations used both in the article and in the indexes and the indexes of the names, of the geographical places and of the institutions that are to be found in the articles.
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„La buona figliuola” („The Accomplish’d Maid”) is an opera buffa in three acts by Niccolò Piccinni and Carlo Goldoni. The librettist based his text on Samuel Richardson’s novel „Pamela, or Virtue Rewarded”. It was performed for the first time at the Teatro delle Dame, Rome on 6th February 1760 with an all male cast. It was a big success and „La buona figliuola” took Europe by storm. Every European opera house had this opera in its repertoire. The performances were in: Barcelona, Prague, Vien, Dresden, London, Berlin, Mannheim and Paris. This opera was probably performed even in Beijing by Jesuits in 1778. „La buona figliuola” was so popular in Europe that Stanisław August Poniatowski, the King of Poland, wished it for his coronation ceremony. The performance took place at the National Theatre on 7th August 1765, just five years after the world premiere. This opera was also very popular in Warsaw. People loved the story of a simple and good maid Cecchina. Seventeen years later, Wojciech Bogusławski, the director of the National Theater, translated and adapted Goldoni’s opera and named it „Czekina albo cnotliwa panienka” („Czekina or a Virtuous Maid”). He performed it in 1782 with big success. First of all, the article describes the historical context of the creation of libretto – the Carlo Goldoni’s biography. Next, it presents the story of maid Cecchina and the phenomenon of the description of the Polish theories of translation from the 18th century, the Polish version of the opera – „Czekina or a Virtuous Maid”, is presented. Finally, two versions of the libretto – the Goldoni’s and the Bogusławski’s, are compared.
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This contribution describes and evaluates four wells explored or documented in 1990s in the streets of Košice. Two of the wells were investigated in Hlavná Street – one of them is located in the Lower Gate area and the other is near the Immaculata. The third well was researched in Dominikánske Square. The well in front of Kováčska Street 26, damaged by a sewer trench, was documented only. Profile of the wells is round, narrowing towards the bottom. Their construction character is identical as well – stone walls built on a wooden base construction. The maximum difference between the bottoms’ levels is 1.5 m. It was impossible to measure the depth and identify the construction method of the well in Kováčska Street – in front of Kováčska 25, as it was situated under the bottom of the sewer trench backfill. Despite the fact that dating of the wells was not possible, it is undoubtable that they were used in the modern era. They disappeared when the city water supply was built in the beginning of the 20th century.
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Till now, the modern period of the Kraków Dominican Convent was not searched and describe well. Also, in Europe one can find limited number of the Dominican Convent education system information and the convents history studies using prosopographic approach were rather exceptional. That’s way in this paper sources on the history of the dominican studium generale will be exemined. Search querry in cracow archives shows a great variety of important aspects connected with dominican education. For exemaple friars mobility during 16th – 17th centuries, linkages with the university intellectualists, culture transfer between the middle class society and the monastic one.
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The paper considers the problem of personality development of young people in the Russian literature of the 18th–21st centuries. The continuity of the traditions established in the Russian literature of the 18th–19th centuries is observed based on the autobiographical prose of M.N. Murav’ev (“An Inhabitant of the Suburbs”), S.T. Aksakov (“The Childhood Years of Bagrov Grandson”, “The Family Chronicles”), V.P. Krapivin (“The Sixth Bastion”), F.A. Kamalov (“Hello, Artem!”), and B.G Weiner (“A Lapwing along the Road”). These authors refer in their works to the acute problems of childhood and adolescence: moral and spiritual development of the young person, confrontation between the good and evil among children and in their souls, questions concerning protection of the world of children from adults, and relationships between adults and children. The conclusion is made that modern literary works addressed to children form a sustained interest in reading by motivating to it in enjoyable, playful, and seriocomic manner. They proclaim the positive role of books in the development of moral qualities of children and adolescents.
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The present paper for the first time deals comprehensively with the problem of Russian educational realism as a system in the national literary culture of the 1760s–1820s in the context of basic literary discussions of the second half of the 20th and the beginning of the 21st centuries. The hypothesis of the core role of this phenomenon in the development of Russian literature at the turn of the 18th–19th centuries, its syncretical orientation, as well as genre and thematic character is introduced. The prognostic conclusions about the holistic ideology of educational realism in Russia from the perspective of the leading concepts of rationality/emotionality, duty/ virtue, value of a human person without regard to their social class are drawn on the basis of a wide range of historical-literary and literary-theoretical materials. Furthermore, ways of finding prospects for investigating ideologemes of the educational realism and the Enlightenment in the focus of the so-called “middle culture” tasks in its genesis and development are also outlined in the paper. Autonomy of the genre system of the educational realism movement with interpenetration of prose, poetry and drama, which is peculiar to it, is proved in the paper under review on the basis of the most recent scientific data. The structure of the present paper is defined in line with the described research paradigms and obtained analytical results. A systemic review of the basic discussions in literary studies on the phenomenon of educational realism, its existence and meaning is given in its first part. Dwelling on the concepts of both adherents of this idea and its opponents, the author of the article comes to the conclusion about the crucial significance of the concepts of “educational realism”, in particular in the Russian historical-literary process of the last third of the 18th–the first decades of the 19th centuries. Educational realism is one of the key embodiments of the Enlightenment in Russian literature, the first stage of realism development as artistic vision, and the unique epilogue of the national literary culture of the 18th century. The second section of the paper is devoted to analysis of the ideological and thematic, philosophical and esthetical levels of the Russian educational realism system in the context of generating tasks of the “middle culture” of that time. The author’s position on the problem of genre systematicity of the national educational realism of the period of interest is proposed in the third (concluding part) of the work.
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The Islamization processes affect the territory of Anchialo kaza, like the other Rumelian lands. The motives of most of the converts are clear – salvation from slavery, less taxes, the possibility of permanent financial support from any income source and the possibility of career development in the Ottoman ruling party.
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The study closely traces the fate of Church Slavonic monuments in the collections of the Basilian monasteries since the establishment of the Order of the Basilians in 1617 to the period of socialism. A full quantitative and thematic characterization of the manuscripts and books preserved until today is presented against the background of historical events. The author argues that the collections of the Basilian libraries are unique in character and represent a kind of synthesis between western and eastern traditions.
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The article examines the contribution of the Czech Revival philologist, publisher and poet Vaclav Hanka (1791–1861) to the Czech-Bulgarian cultural relations and contacts. The author analyzes in more detail his short translation called A Short History of the Slavonic Peoples in Ancient Times (1818), based on the Friedrich Christian Ruhs (1781–1820) book Handbuch der Geschichte des Mittelalters (1816). The chapter devoted to the history of medieval Bulgaria is the first specialized Bulgarian study published in Czech. Hanka has not written a whole bulgarian article on his own (except for the Bulgarian supplements in his research in the field of palaeoslavistics) and is restricted to resolving works of his colleagues and excerpts from the correspondence of his friends, mainly the Russian Slavonic scholar Izmail Ivanovich Srenevski (1812–1880). Nevertheless, for many Bulgarians, he was invaluable advisor during their trips to Bohemia (eg. Ivan Andreev Bogorov, Konstantin Dimitriev Petkovič, Ivan Vasilev Shopov, Petăr Beron, Konstantin Pavlov, Dimităr Stefanov Mutev or Nathanail Zografski) and discoverer and publisher of “Kralovedvorski manuscript” and “Zelenogorski manuscript” pseudo old Czech poetic mystification of the early 19th century, which are considered precious monuments from the 13th and 10th century (to their Bulgarian translators – besides the already-named Petkovič and Shopov – belong Teodosi (Bogdan) Ikonomov, Rayko Zhinzifov, George Benev and Atanas T. Iliev).
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During the period of 1797 to 1799 Herbart is a private teacher in Switzerland. Through his friends and classmates he visited Pestalozzi at Burgdorf. After this meeting follows a two-year research on the scientific basis and practical value of Pestalozzi’s “method”, this also finds expression in Herbart’s first pedagogical works.
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The Velyanov house is located in the southwest, not far from the church “The Holy Trinity”, in the ancient neighborhood, in the small, beautiful town Bansko, which more precisely is located in the center of the town. From all the standard and classical descriptions and from its architecture, the house is classified like a typical house from this part of Bulgaria, as a typical house from the Pirin district from the XVIII century. Since the year 1967 the building and its unique mural paintings are announced to be a real monument with National importance.Through the centuries there were numerous and important architectural changes in the house. The authors of the study Nina Zlateva and Iliya Borisov think that in the beginning, The Velyanov house used to be a medieval house with rectangular shape and in its structure there is a two-chamber tomb. There is a proof about the existence of this tomb in the southeastern facade of the Velyanov House, over the frescoes, where there is a built-in stone block that happily survived through the years and it has a carved Runic text all over it. This is not only a proof but also an ancient way to protect the people who used to live in the house.
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Addressing the vicissitudes and times of triumph and failure in the life of Alexander Exarch (Alexander Boev – Beyoglu), a Bulgarian prominent public figure, the paper discusses the invention, construction and deconstruction of personal biographies in the period of the rise of Bulgarian nationalism in the Ottoman Empire. The latter, historically defined as а period of National Revival, mobilized the ambitions and efforts of Bulgarian revolutionary émigrés to turn into recognizable political subjects and reliable representatives of the national community. The case of Alexander Exarch is especially emblematic in this regard as far as he constructed his identity of a promising diplomate and politician on associations and suggestions for presumable aristocratic origin, coming from the byname “exarch”, added to the names of his family members. This byname perfectly assisted in procuring advocates for the Bulgarian cause in the European courts and circles, but at the same time, it attracted opponents among the émigrés, who blamed Alexander Exarch for taking advantage of “a fake noble exarchal genealogy”.The paper clearly shows how the invented biographies worked as an instrument for response and adaptation to dynamic historical contexts of profound and social transformation as well as how they confronted innovative personal strategies, traditional attitudes and local and translocal political projects.
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The article discusses the main concepts in the studies of North America colonial expansion in the middle of the eighteenth century: the frontier of Frederic Turner and the middle ground of Richard White. A new concept is introduced that measures the diversity and dynamics of the expansion process – terra media, based on and extending the space of the generic construct middle ground. The idea for terra media argues for a presence of a quasi-empire – a community united by a chain of relations and pertaining to the colonial empire, natural as for the local tribes as well as for the European colonies. Such continuum emerges after the fall of the empires in the spaces once belonged to the perished colonial powers within the areas claimed by their expansion policy.
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The paper examines the evolution of living standards over the last millennium, viewed through the prism of the body height of the inhabitants of the Polish lands. Body height is determined by both genetic potential and by living conditions. The highest values were recorded in the late Middle Ages and in the second half of XIX century
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Objects of research are sites of national memory in Germany and Czech Republic, devoted to St. St. Cyril and Methodius – creators of the Slavonic script and pioneers of the Slavonic liturgy. Nowadays these sites of memory – monuments, chapels – are centers of pilgrimage and com-memorative practices.
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Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of pa¬rishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially pres¬tigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names. Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.
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The modern town of Ihtiman owes its establishment and further development during the Ottoman period to the members of the noble Mihaloğlu family who settled in Ihtiman and turned it into its residence and a center of its large pious foundation, founded to support the religious, charitable and educational institutions built in the town. The history of Ihtiman remains closely linked to the Mihaloğlu family ever since its establishment until the end of the Ottoman rule in the Bulgarian lands. The present article outlines the development of the waqf of Mihaloğlu Mahmud bey in the area of Ihtiman from its foundation till the first decade of the 20th century in an attempt to point out to its importance for the period of Ottoman rule as well as during the period immediately after the proclamation of independent Bulgaria when the so-called “waqf question” occupies a key place not only in the international relations of the young national state with the Ottoman empire but it also stood out as an essential problem in internal politics as well. The documents from the period after the Russo-Ottoman war of 1877–1878 allows for the elucidation of certain hitherto understudied questions connected to the last years of Ihtiman pious foundation’s existence in particular, as well as to the tracing out of the fate of the members of the Ottoman elite in the face of the Ihtiman waqf administrators during the new political and economic conditions of the national Bulgarian state.
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Review of:TODOROVA, O., 2021. Domestic Slavery and Slaveholding in Ottoman Rumelia. Sofia: Gutenberg Publishing House. 444 pp. ISBN 978-619-176-195-1 [In Bulgarian].
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