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Artykuł omawia kult matki Bożej w klasztorze oo. Karmelitów na Piasku w Krakowie.//The article discusses the worship of Virgin Mary in Carmelite Fathers' monastery in Piasek, Krakow.
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The rebirth of the Greek culture is one of the unique characters of the renaissance humanism which makes it different from other renaissance movements. In that played the new Latin translations of the Greek classics crucial role which were pre-determined for the whole period by programming activity of Leonardo Bruni. This study analyses both the method (‘how?’) and motivation (‘why and what?’) of this revival. Firstly, the modern translation method of Bruni is interpreted which finds the essence of the text in its sense, presenting the historical-philological background of the method in the view of the contemporary intellectual schools and its complex linguistic aspects. Secondly, it discovers those literal motives, actual reasons and personal incitements according to that the Greek authors and works were chosen to be translated and purposefully ordered.
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The province of Kefe (Caffa) was one of the Ottoman frontier provinces and played an important role in the Ottoman relations with Moscow and Bakhchisaray. One duty of the governor of Kefe was to control the Crimean khan and inform the Ottoman central authorities about the situation in the Crimea. Azak (Azov) belonged to the province of Kefe and, as an important frontier fortress, enjoyed special rights and privileges. Kefe and Azak were transit points for Muscovite envoys and merchants on their way to Istanbul, and their governors typically acted as the ‘ears and eyes’ of the sultan in regard to Muscovy and the Don Cossacks. Based on primary sources, this article examines the correspondence of the governors of Kefe and Azak with Moscow and discusses their impact on the OttomanMuscovite relations. Special attention is devoted to the titulature used by the Ottoman provincial governors in their letters addressed to the tsar.
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As the prophet of the Gentiles, Job states, the life of Man upon earth is a warfare. During the fifteenth and early sixteenth centuries war against the Tatars and later the Turks and increasingly the Muscovites impinged considerably on the Catholic and Orthodox populations of the Grand Duchy of Lithuania. War and its consequences made their mark on devotions (to St George, St Casimir, the Ten Thousand Military Martyrs) and church and chantry building; pilgrimage contributions were sidelined for rebuilding churches as well as castles destroyed by the Tatars. The spoils of war were displayed publicly in Vilnius (Wilno) cathedral and thanksgiving for victory and intercession for the fallen took physical form in the building of churches by both Catholic and Orthodox leaders. Personal and patriotic memory of the dead was visualised publicly in religious buildings. Growing traditions of organising public processions around the city of Vilnius placed the Kletsk (Klecko) memorial church of St George clearly on the annual calendar. In the documentary record war was both a literary topos and a harsh everyday reality.
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Among the Hungarian and the Polish Renaissance publications dealing with the problems of the two countries, a small number of beautiful prose works can be found as well. They were on various topics, such as religion, love, chivalry, historical and moral guidance. In the Hungarian literature of that time, religious works were in majority. Biernat of Lublin in the Polish literature and Gáspár Heltai in the Hungarian literature created works of stable literary value.
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The first treatise dealing explicitly with theology of the icon in medieval Rus’ was preserved in an anonymous work known as Poslanie iconopistsu (Letter to the Iconographer) written at the end of the 15th century which contains three sermons. These three sermons later became part of the famous Prosvetitel (Enlightener) compiled by Joseph of Volokolamsk. The paper makes an investigation into the problem of the hidden sources of the Letter to the Iconographer which almost entirely consists of verbal quotations from different earlier theological texts. Among the cited writings there are five Byzantine dogmatic works written in defense of icons and translated into Church Slavonic which are of outstanding importance. In the case of these works the method of borrowing their passages and the additional content these gain in their new contexts where they were transplanted shed light to the aims and interests of the 15–16th century Russian theologian which are apparently different from those of his Byzantine predecessors. It is especially interesting to observe how the Russian author tries to legitimate the icon of the Holy Trinity by the aid of the different arguments of Byzantine apologists.
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The authors publish archaeological evidence from the first research work on the settlement of Tarasova (Resina, Moldova). The idea of the first archaeological dig there was suggested by the medieval objects coming from Tarasova neighborhood and found in private collections. The primary objective of the first expedition was to determine the site’s cultural, historical and chronological context. In spite of a small scale of the field research, the Tarasova site’s unique nature became obvious to the archaeologists. Thus, it is possible to speak about two cultural horizons on the settlement – one dated by the early Gothic time of 5th c. BC, and the other dated by the Moldovan Middle Ages of 15th-17th cc. The field research proved connection between the finds from private collections and the settlement at Tarasova. Besides ceramic material, typical of medieval Moldovan sites, the research yielded other important material evidence. These are numerous tools, decorations finding analogies in Carpathian-Balkan territory, including in urban centers of the medieval Moldovan Principality. Coins found on the site provide a more important argument in favor of the commercial, industrial and probably urban nature of the medieval settlement at Tarasova village.
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The state of knowledge about the beginnings and development of the organisation of the Catholic Church in the diocese of Przemyśl remains unsatisfactory, in spite of relatively rich literature. Of 163 parishes on that area, only less than twenty have relatively exhaustive monographs. A large majority of parish churches do not have foundational or erectional documents, while those existing are often false, so the whole picture of the development of the parochial network remains unclear. One example of such problems is the history of the church in Tuligłowy, supposed to be one of the oldest churches in the diocese. It is said to have been founded at the end of the 14th century and conveyed to the Order of the Holy Sepulchre from Miechów in mid-15th century. The analysis of surviving source records shows a different picture.The church was founded in the second half of the 15th century on the area belonging to the parish in Rudołowice and soon afterwards a separate parish was created near it. After about ten years the Order of the Holy Sepulchre took it over and subordinated it to the parish priests from Rudołowice, even though the parish in Tuligłowy retained its integrity. During the Reformation, in mid16th century, the church was turned into a Protestant chapel and only at the very end of the same century the owner of Tuligłowy rebuilt it and received the right of patronage over it. Then the Order of the Holy Sepulchre took it over once again. The history of the church in Tuligłowy is an example of the activities of that Order in the Przemyśl land, where they used falsified documents on a large scale in order to expand their possessions.
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Erst Lajos Huszár, der größte ungarische Numismatiker des letzten Jahrhunderts veröffentlichte eine Zusammenstellung aller Fundorte des ungarischen Goldguldens in Europa, die noch heute das grundlegende Werk für die Forschung darstellt. Die Bedeutung des ungarischen Goldguldens im mittelalterlichen Zahlungsverkehr Europas wird damit klar vor Augen geführt, doch harren noch zahlreiche Aspekte einer Klärung. „Die Rolle des ungarischen Goldguldens im internationalen Geldverkehr ist ein noch nicht völlig geklärtes Kapitel der Wirtschaftgeschichte…“ – schrieb Huszár 1970–1972. So möchte ich mich in meinem Beitrag mit jenen geldgeschichtlichen Ereignissen näher beschäftigen, die zu dieser führenden Rolle des ungarischen Guldens im 15. Jahrhundert beigetragen haben.
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Działalność edukacyjna w Wieluniu ma wielowiekową tradycję. Już w XIV w. funkcjonowała tutaj szkoła parafialna, w latach 1424-1428 w miejscowej szkole kolegiackiej uczył się J. Długosz. W owym czasie liczba studentów pochodzą- cych z Wielunia a kształcących się w Akademii Krakowskiej była znaczna, co świadczyło o dobrym poziomie wieluńskiej szkoły kolegiackiej oraz aspiracjach intelektualnych mieszkańców miasta. W XVI w. działał przy tutejszej szkole teatr, prowadzony przez bakałarzy Dalizio Lucasa i Aleksego z Wolborza. Cieszył się on uznaniem miejscowej publiczności, dając jednocześnie możliwość podreperowania funduszy biedniejszym żakom-aktorom. Wieluńskie zgromadzenia zakonne wnosiły również swój wkład w życie umysłowe regionu, że wspomnimy o działalności pedagogicznej wieluńskich paulinów czy studiach filozoficznych w nowicjacie klasztoru Reformatów.
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On the basis of available literature, materials collected in the Archives of the Diocese of Kielce, the Regional Office for the Protection of Monuments in Kielce and Krakow, as well as a result of field research conducted partly by the Author it can be concluded, that in the Diocese of Kielce there have been preserved, i.e. saved from requisitions and destruction of war, about 120 historic church bells. All of them date back to the period before 1900. Only 41 of those (fewer than half) bear a name and a surname of the bell-founder and a name of the location of the workshop. Bells cast in the 14th and 15th century, usually inscribed with the Latin words „O rex gloriae veni cum pace”, remain completely anonymous to us. Only one signed bell from the 16th century is still extant in Zagość. There have also been preserved two bells dating back to the next century, both produced for the church in Małogoszcz by Benedict Briot from Lorraine, who worked in Poland. The largest number of signed specimens (as many as 33) come from the 18th century. Among them there prevail bells from two famous bell foundries located in Gdańsk, namely the ones produced by the Wittwerck and Anthony families, and those coming from an equally active Kraków workshops belonging to the Weidner family, to Ignatius Huflauer and to Balthazar Ruszkowski (vel Roszkiewicz, Rośkiewicz). Only a few bells found in the 19th century bear a signature of the producer. The majority of them were smelt from older, damaged specimens and were manufactured by bell founders located in Warsaw (M. Petersilge, M.A. Zwoliński) or in Kraków (A. Fortuński).
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The review of: Erma Ramić-Kunić: „Čajničko četveroevanđelje: Bosanski rukopis s početka 15. stoljeća“, Sarajevo: Institut za jezik Univerziteta u Sarajevu, 2017.
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The author attempts to outline early tourism writing by professors and graduates from the Kraków Academy (Akademia Krakowska), the majority of which are geographic and cartographic works. Among the authors, Jan Długosz, Wawrzyniec Korwin, Jan z Głogowa, Maciej z Miechowa (Miechowita), Bernard Wapowski and Marcin Kromer should be mentioned.
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The Bernardines, as one of the Minor Brothers Order provinces, were founded in 1453 as a result of St. John Kapistran’s activity in Cracow. They focused mainly on pastoral work among low and middle social classes. Their activity was realized by celebrating Holy Masses and services, administering holy sacraments, preaching the word of God and leading the Tertiary Order for lay people, fraternities and religious associations. The historical events, which were described as a ‘national bondage’, made the monks start their educational and social work in numerous Bernardine schools whose total number was close to 45. Most of those schools were elementary, only 10 were the secondary ones. This article presents the secondary schools in the Bernardines’ Lithuanian Province, namely the schools in Traszkuny, Datnów, Telsze, Mścisław and Bienica. The author’s aim was to show the activity of those schools with a special focus on their curricula and educational methods.
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Podmiot jest w Fl BC wyrażany przede wszystkim mianownikiem różnych części mowy. Przykładów mianownika w tej funkcji jest 936, co stanowi 98% całości. Zaledwie kilkanaście razy podmiot wyrażono w inny sposób.
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Prikaz koji donosim govori o dolasku franjevaca u Bosnu i o nekadašnjim franjevačkim samostanima u Dubičkom arhiđakonatu i sjeverozapadnoj Bosni. Oslanjajući se prvenstveno na pisane izvore, a zatim na radova nekolicine autora koji su se izravno bavili tim pitanjima ili ih se uzgredno doticali, u ovom se preglednom radu najprije kratko govori o dolasku franjevaca u Bosnu i uspostavljanju Bosanske Vikarije, odnosno Vikarije Bosne Srebrene, a zatim se sintetizirano iznose podatci do kojih je bilo moguće doći: o postojanju, odnosno o vremenu nastanka, mjestima gdje su se nalazili, i vremenu nestanka pojedinih samostana.
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Der vorliegende Aufsatz ist ein Versuch, 15 altpolnische Wörter mit der Bedeutung ‘vicarius, advocatus, patronus’ und derer Geschichte im Laufe bis 1600 im Lichte der Wortfeldtheorie darzustellen. Schon im 15. Jhd. befinden sich im Zentrum des Wortfeldes die Bezeichnungen pierca. prokurator, rzecznik - die wir im Titel (Zitat aus der in der Mitte des 15. Jhds. entstandenen Übersetzung der früheren polnischen Rechte) sehen - und zachodica. Andere 11 Bezeichnungen bilden zu dieser Zeit Peripherie des Feldes. Aber auch die Glieder des Zentrums sind differenziert - pierca ist ein masowisches Wort, prokurator - grosspolnisch; nur rzecznik und zachodica sind gesamtpolnisch. Infolge der weiteren Entwicklung befinden sich schon in der Mitte des 16. Jhds. nur prokurator und rzecznik im Zentrum; pierca und zachodica verschwinden überhaupt aus dem Wortfeld, geschweige andere Kompenenten. Ende des 16. Jhds. ist ein ausschliesslicher Glied des Zentrums prokurator - sein Sieg ist auf den damaligen Zustrom des lateinischen Wortgutes in die polnische Rechtsterminologie zurückzuführen.
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Politics and media development in our days is terrifying. Manipulation is dominating the social space. The so-called Overton window concept show us how, by way of “fake news” in a particular setting, certain completely unacceptable opinions slowly become part of the social consensus. Without understanding this change, people become deprived of their freedom and begin to feel more and more helpless. Five hundred years ago, theologian Martin Luther (1483-1546) rose against such attempts, defending his theological beliefs form estranged and twisted interpretations. In his essay, On Christian Freedom (1520), he took a firm position. Using a twofold thesis - that the Christian is both a free man and master of everything so he is not subjected to anyone, and that the Christian is also a humble servant to everyone and that he is subjected to everyone - he clarified that faith and love lead the Christian in all his activities and works. Luther clarified that in faith and love a fullness of the relationship between God and His loved ones - the mankind - is achieved, thus being humble does not mean giving up on our freedom; instead, it means to have the strength and courage to achieve it! Based on the four dimensions of freedom - political, social, identity, and dialogue - Luther provides an insight into his own understanding of freedom, which is still applicable in today’s social climate and the challenges of this age. These four dimensions helps the believer to take a clear stance against targeted attempts at deception which are immersed in “fake news.”
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