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Хорошо известно, что Никола (св. Н иколай) занимает совершенно исключительное место в русском религиозном сознании. Никола, несомненно, наиболее чтимый русский святой, почитание которого приближается к почитанию Богородицы и даже самого Христа. Это особое положение Николы на Руси неоднократно отмечали иностранные путешественники, которые констатировали, что русские воздают Николе поклонение, приличествующее самому Богу. «... Russos omnes S. Nicolaum tanquam Deum adorare», - писал, например, в XVI в. Одерборн (1582, л. В2у ), и это мнение находит подтверждение в свидетельстве самих русских: так, некий инок Афанасий, сторонник еретика Феодосия Косого, заявлял в те же годы: «Николу. . . аки Бога почитают православнии» (Зиновий Отенский, 1863, с. 485).
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Dne 14. září 2021 se konalo ve vile Lanna v Praze kolokvium Do bibliotéky také jsem vzal nejedny knihy…věnované protestantské literatuře a knižní kultuře ve střední Evropě v 16. a 17. století.
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The article presents a historical analysis of an anonymous poem from the collection of Kórnik Library of the Polish Academy of Sciences, published in 1891 under a modernised title by Zygmunt Celichowski. He contented himself with explaining the Old Polish words and attributed the authorship to Salomon Rysiński, not having the information currently available due to research progress. Presently, an attempt was made to read the notes on the margins the publisher did not refer to. The introductory part of the article addresses the question of the work’s attribution and characterises the environment in which the poem could have been written. Then, the poem is discussed in terms of its religious content, ideological message, methods of distribution, and usefulness for the study of widowerhood in the Polish-Lithuanian Commonwealth.
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The article aims to examine the initial phase of the marriage of Jan Zamoyski with Griseldis Báthory, the issue of change of the bride’s name, and the problems caused by the newlyweds’ difference of faith. Despite the plans of king Stephen and hetman Zamoyski, the young bride did not become a Catholic. Her upbringing by her Protestant mother and grandmother overrode the political interests of her Catholic male relatives.
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The article presents the Polish edition of the 1556 catechetical instruction addressed to children known as the Spiritual Milk; its Latin version was edited by Pietro Paolo Vergerio. The first part contains bibliographical information about the printing and the characteristics of the Polish text. It also discusses the question of the audience of the translation and the functionality of its typographical solutions. The second part presents a transcription of the text together with a linguistic commentary and a detailed account of the applied transcription rules.
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La folie est une idée qui a une occurrence historique. Elle témoigne de différentes reconfigurations selon la vision du monde dominante dans une époque historique. Elle fait sentir sa présence dans la littérature parénétique dès les XVIe et XVIIe siècles. Sous l'autorité de la pensée religieuse, la folie a une pluralité de significations, largement négatives: elle est à la fois péché et punition divine. Sous l'influence de la vision optimiste de l'humanisme, l'idée de la folie élargit son champ de référence et va devenir un problème de la morale du savoir. La folie reste dans la culture roumaine jusqu'à la seconde moitié du XIXe siècle sous l'autorité de l'Eglise. La lenteur du processus de sécularisation dans la culture roumaine est l'une des principales causes du retard dans le transfert de gestion de la folie de l'Eglise vers l’Etat. La sécularisation tardive de la folie a retardé l'apparition du discours scientifique psychiatrique.
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In the article, the Ottoman castles in the Aegean Islands, XVI. century to the end of the XVII. It focuses on the livelihood struggle of the soldiers who served at the beginning of the century. A reaya who chose to serve in the castle was detached from all other professional and income-generating civil pursuits. Therefore, these individuals, who are part of the workforce and human resources of the region they work in, and who work in the castle, were withdrawn from the direct taxpayer people living in the area whose defence was left to the existence of the castle. The economic problems faced by the soldiers serving in the castles are discussed in this context. There were two main reasons for the financial problems experienced by the soldiers. The first of these was the rupture between military salaries and inflation, and the second was the income inequality caused by breach irregularities. In addition, the relationship between the reasons of the economic problems affecting the soldiers in the castle and the solution developed by the decision-makers against the problems experienced are revealed. The perspective on the root of the problems is discussed through the steps taken for the solution. Ottoman fortresses in the Aegean Islands served comprehensive strategic objectives pursued on the Mediterranean. Therefore, the solution of the material problems experienced by the soldiers was not only of humanitarian but also of military and strategic importance.
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The castle and the estate of Târgoviște (Wasarhely), in Timiș county, was the subject of numerous pledge contracts at the turn of the 15th and 16th centuries. The beneficiary of these was the ban of Severin, Francisc Haraszti who, according to a lost testimony, bought a part of this estate. One of the domain owners, Gașpar of Pomaz was a loyal customer of the ban, from which he borrowed various sums of money. The nature of the relations between the two nobles was quite complex, as a result of which Francisc Haraszti inherited a part of the estate. The noble domain had been quite large, comprising numerous villages, and its center was the castle of Patkolcz or Târgoviște. Its ruins are located today, in the southern border of Târgoviște village, from Timiș county.
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The article has as subject the impact of the plague on the collective mentality in the Romanian space during the 16th and 17th centuries. Of all the calamities that befell people during the Middle Ages, and especially during the 16th and 17th centuries, the plague was undoubtedly one of the most frightening. The lack of logical explanations for the cause of its occurrence and its way of spreading, its devastating effect on those infected and the inability to apply effective treatment made this contagious disease have a profound impact on the collective mind. Thus, the sources that recounted the events related to this calamity, the periods in which it spread and deeply affected the population of Transylvania, Moldavia and Wallachia are highlighted. The way in which the people of those centuries tried to explain the causes of the plague, the measures of prophylaxis imposed, even sporadically, and the effort made by human communities, both in rural areas and especially in urban areas, to overcome this terrifying calamity are contained in the pages of this article. In the face of this threat, people were trying to take measures that mainly consisted in isolating the sick and fleeing the calamity. When they proved ineffective — that is, almost every time — the people tried to find the support of the divinity or resorted to ancient rituals, in which they placed their last hopes.
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The most beautiful examples of arts such as calligraphy, illumination and miniature, which have an exceptional place in Islamic arts, can be seen in manuscripts and murakkas. The first examples of murakkas, which were previously prepared in the form of a book, appear at the end of the 15th century. Well-designed examples of these works, which developed further in the 16th century, can be found since the 18th century. Murakkas were written with the most beautiful calligraphy in every period, decorated, and preserved for many years without being worn out. Today, there are well-preserved murakkas in museums, libraries and private collections, rich in writing and ornamentation. One of the mentioned libraries is the Manisa Manuscript Library. The study deals with Murakka with Inventory Number 2815, which is preserved in the Manisa Manuscript Library. The work is "nesih müfredat meşkî", and consists of three leaves. There is no information about the history, calligrapher, bookbinder and illuminator of the work. The study aims at determining its place in the period examining it in terms of pattern, motif, colour, technique and style.
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In the Mughal Empire, Mughal ladies took an active role in the field of education. The high incomes of the Mughal ladies ensured their high level of welfare, and thus they had the opportunity to build libraries and madrasahs. The dynasty women of the Mughals, who started to rule in the Indian continent from the 16th century; they have constantly made their presence felt in the fields of art, literature, trade and economy. The aim of this study will be to explain the education and training processes of the women at the Mughal court between the periods of Babur Shah and Alemgîr Shah (Evrengzib). The madrasahs they built, the financial aid they provided to educators and students are among the subjects that will be covered in the study. This study, which is prepared to understand from the perspective of education, how women at the Mughal court, whom foreign merchants, travelers and diplomats of the period mentioned in their personal notes and could not hide their admiration from time to time, obtained this broad perspective from palace management to trade, from literature to art; It will focus on the education of Mughal palace women and their contribution to educational activities.
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The blessing cross of Patriarch Theophanes III of Jerusalem was one of the most hallowed relics of the Holy Theophany Monastery in Kyiv, also known as the Bratsky or Brotherhood Monastery. The Slavonic inscription engraved on the gilded sheathing of this carved wooden cross reveals that it was decorated c. 1600 by the former princess of Wallachia Neaga in memory of recently-deceased Metropolitan Theophanes. A new reading of the inscription allows us to challenge the current identification of this hierarch with the future Patriarch of Jerusalem Theophanes III in favor of Theophanes II, Metropolitan of Suceava. The discovery of an additional inscription, under the sheathing of the cross, allows us to identify the place where the cross was initially donated by the metropolitan: Râșca Monastery in Moldavia.
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The present research investigates the territorial limits of the forest reserve with which Holy Prince Stephen the Great endowed Putna Monastery through his initial deed dated March 15, 1490 and reinforced on November 17, 1502. The paper describes the evolution of this forest reserve area from Prince Vasile Lupu’s deed, dated April 15, 1647, to the final area inscribed on the Austrian map entitled Topografische Bukowiner Kreis-Karte (1790). The goal is to determine the evolution of the real estate of Putna Monastery, one of the most important land owners in northern Moldavia: according to Karl A. Romstorfer, in 1783, most of the newly-established Religion Fund was made of Putna’s lands. It was also significant that, before incorporation, the Duchy of Bukovina was called Territorium Putni, which indicated both the economic and institutional status of Putna Monastery in the local people’s perception.
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In the present study we investigate the political practice of forced monastic tonsure of some royal family members of Moldavia and Wallachia in the 16th–17th centuries, a Byzantine-inherited custom by which political challengers were permanently removed from the circle of power and, through a symbolic mutilation of the nose and ears, were stigmatized visually and socially. We focus on the case of Elena Rareș, Petru Rareș’s wife, who antagonized Alexandru Lăpușneanu (1552–1561), seeking to impose her sons on the throne, which led to her forced monastic tonsure and seclusion in a monastery in the fall of 1552. She was executed by Lăpușneanu in 1553. Our research also reveals certain mentalities of the Moldavian society: the practice of forced monastic tonsure, although canonically questionable by the standards of the 21st century, was assumed at that time by clergy, bishops, boyars and the people as a legitimate way for the disgraced pretenders to atone for their political mistakes and to redeem their soul before God through monastic penance. It was widely regarded as a more humane and spiritual punishment than the death penalty, the decision being left to the clemency of the monarch, who ultimately had the right of life and death over his subjects.
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In our study, we wrote about some Romanian embroideries that are kept today in Russian museums. Our contribution is tributary to the study of a remarkable Russian specialist, N. A. Maiasova, written in 1995, but unknown in Romania.
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Cel mai mare poet al Poloniei până la Adam Mickiewicz, Jan Kochanowski, a trăit şi a scris între anii 1530-1584. Zestrea literară, bogată şi variată, a introdus literatura polonă în circuitul marilor literaturi ale lumii.
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