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Polazeći od pretpostavke da je pitanje periodizacije književne građe povezano s razumijevanjem njezine prirode, uloge i vrijednosti, u radu se analiziraju načini na koje je ovom problemu pristupala povijest književnosti kad je riječ o književnosti franjevaca Bosne Srebrene. Kao paradigma se pritom uzima Matija Divković, kako zbog toga što je najbolje obrađen franjevački pisac, tako i zbog toga što je njegovo djelo ujedinilo poticaje različitih književnih tradicija i različitih književnih razdoblja. Nakon analize postojećih periodizacijskih koncepata, njihovih polazišta i rezultata u proučavanju i vrednovanju ove književnosti, analizira se i uobičajeno sagledavanje franjevačke književnosti 17. i 18. stoljeća kao tematske, žanrovske i stilske cjeline, a potom se nastoji naći koristan okvir proučavanju franjevačke književne tradicije.
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The paper analyses selected stylistic and linguistic properties of Divković’s Sto čudesa aliti zlamen’ja blažene i slavne Bogorodice, Divice Marije (1611). Father Matija Divković was the founder of Bosnian literature, and paved the way for many later writers in the Bosnian, Herzegovinian and Croatian lands. His popular and widely- read religious and didactic works contributed to the spread of the written Štokavian dialect and infl uenced the standardisation of the Croatian language based on the Štokavian dialect. Divković’s work, therefore, belongs to both Croatian and Bosnian and Herzegovinian culture. He oriented his language aesthetically through traditional poetic devices and rhetorical and stylistic conventions inherited from Latin mediaeval literature, as well as from Croatian mediaeval prose. His relationship towards the original texts shows the author’s ability to articulate religious messages in his own way by selecting from a fund of available possibilities.
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The author reexamines the foundation of the statements that the Štokavian vernacular used for writing in Bosnia and Herzegovina in the 16th and 17th century is purely popular and without any backing in the previous tradition as well as that the idiom was undeveloped in the literary sense. At the fi rst glance the koine, in which Franciscan writers were writing, contains the characteristics which inconsistently but completely correspond to the contemporary peculiarities with regard to the substitution of phoneme yat in the spoken language of Kraljeva Sutjeska and its surrounding where they worked,as ir>ijer, the ijekavian substitute in the fl exive endings of nouns, pronouns and adjectives as well as ijekavian refl ex with the indefi nite pronouns. However, the occurrence of a relatively large number of ikavism-forms, gerunds derived by the suffi x –je without iotation, and also certain literary admixtures on the syntactic and lexical aspect is evidence of inheriting the manners of the previous tradition through ars dictaminis, which was known and spread also among Bosniaks and Croats.
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Prvotni franjevački samostan u Kraljevoj Sutjesci podignut je najvjerojatnije u prvoj polovici 14. stoljeća. Samostan je bio izložen stradanjima i rušenju vjerojatno već 1463. godine, ali je već 1469. aktivan. Između 1521-1524. opet je porušen, no uporni fratri su ga ponovo podigli uz velike poteškoće. Posebno je burna povijest Bosne, pa onda i ovog područnog samostana u 17. i 18. stoljeću. Bilo je to doba ratovanja između Turske i Austrije. Podsjećamo da tada dolazi do prvih velikih poraza Osmanlija od strane vojski europskih vladara. Prvi od njih je poraz pod Siskom 1593. godine. Slijedi četrnaestogodišnji rat 1593-1606. godine iza kojega Osmanlije ustupaju dio svojih teritorija Austriji. Potom dolazi do Kandijskog rata 1645-1669. godine između Osmanlija i Mlečana. Opet Osmanlije gube teritorije koje su držali u Dalmaciji. Tu je i Bečki rat – 1683-1699. godine, koji je završen mirom u Sremskim Karlovcima 22. siječnja 1699. godine. Njime je posve dokrajčena osmanlijska premoć u Europi. Izgubili su Ugarsku, najveći dio Hrvatske, te neke dijelove istočne i jugoistočne Europe. Osmanlije se ne mire s tim, te traže povoda za nove sukobe i s Mlečanima i s Austrijom. Do njih i dolazi. Ponovo je ishod nepovoljan za njih. Mir je sklopljen u Požarevcu 1718. godine uz nove teritorijalne gubitke za Osmanlije. Austriji rastu apetiti i za Bosnom te pokreće Banjalučki rat 1737-1739. godine, gubi ga i sklapa mir u Beogradu 1739. Osmanlije vraćaju teritorije koje su bili izgubili u Bosni i u Srbiji.
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In the 17th century, the Kingdom of Hungary was divided into two parts. The Turkish army occupied the larger part, and the Habsburgs controlled only the approximate area of present day Slovakia and the northwestern part of present day Hungary. The frontier between these territories frequently changed. As a result of the religious and political development, five important confessions existed in the country in this period alongside each other and each of them cultivated its own forms and expressions of piety. The wide range of problems going beyond the possibilities of one paper, the absence of specialized studies and the inadequate level of present knowledge do not enable the production of an account of the formation of popular piety in Hungary in its whole breadth and complexity. The paper will trace only those forms of piety and expressions of magic associated with the Roman Catholic Church and exclusively in the territories where the Habsburgs exercised royal jurisdiction in the 17th century.
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Vo výskume uhorských správnych, politických a vojenskohistorických dejín 16. – 17. storočia sú vzťahy palatína a stolíc stále marginálnou témou. Najúplnejšie sprístupnenie prameňov sa uskutočnilo ešte v polovici 19. storočia: Károly Ráth (1829–1868) publikoval z bohatého archívu Rábskej stolice listy palatína Mikuláša Esterházyho (1625–1645) adresované stolici, Iván Nagy (1824–1898) zase listy a mandáty palatína Františka Wesselényiho Novohradskej stolici. Nasledujúca štúdia nadväzne na tieto výskumy načrtáva vzťah palatína Juraja Thurzu a dvoch stolíc západného Zadunajska, a to zo špeciálneho hľadiska, zo strany týchto úradov, na základe rozkazov palatína, mandátov, resp. stoličných zápisníc a intimátov. Žiaľ, z daného obdobia sú pramenné základne úplne rozdielne. Kým v stolici Vaš sa zachovala zápisnica z daného obdobia, v archíve rodu Batthyány v Pinkafelde sa objavili aj palatínove listy adresované stolici, zatiaľ Šopronská stolica z týchto rokov nemá ani zápisnicu z kongregácií, a aj z listov a mandátov palatína, adresovaných stolici, sa zachovalo len zopár.
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The lives of the Franciscan Matija Divković (1563–1631) and of the Đakovopriest Ivan Grličić (cir. 1670 – post-1708) are marked by several commonalities: birth place (Jelaške, Olovo), living abroad in Italy for philosophical-theological studies, and pastoral work in the province of Bosna Srebrena. This paper focuses on their role in the earl y phase of catechism literature and their subjective catechetical strategies. Divkovićʼs catechisms– large Nauk krstjanski (1611) and small Nauk krstjanski (1616)belong to the first period of post-Tridentine Catholicism, and they are intended for the people of Bosnia. Grličićʼs catechism Put nebeski (1707) has characteristics of the second period of post-Tridentine Catholicism, and it is known as “the first Slavonian catechism.” These catechisms are compilations of different sources, including the catechism of Robert Bellarmin (1542–1621) as a main common source. It is important to note the authors’ subjective contributions to specific concepts and genres, which express their own views and interpretations on particular subjects of everyday life.This research is focused on the discourse of everyday life (religion, family,human life and honor, sexuality...) the Ten Commandments. Taking into consideration the authors’ temporal and spatial specificities, the paper attempts to explain models for cultural identity and religious formation in the post-Tridentine period.
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Divković’s small Christian Study was published twenty times and in two editions, one comprehensive, one abridged, from 1616 to 1738. Only the abridged editions have A Small Reader for Children and a catechism section.These two editions each had a life of their own and also complemented each other. The abridged version was used predominantly for teaching literacy and studying fundamental questions of the Catholic faith, while the longer version was used as a supplement for both literacy and spirituality,as well as for defining one’s literary taste. A Small Reader, which appeared in the abridged small Study, is the first Bosnian-Herzegovinan reader, and was in use until the beginning of the nineteenth century. It is not rare for the popularity of Divković’s catechism to be proclaimed in scholarly literature,but analysis of the primer and a suitable place for the abridged version of the small Study within the context of cultural literacy have been all but forgotten.
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Elements of Divkovićʼs syntax – primarily constructions expressing the relationship of possession – are analyzed and commented on with reference to the time when Divković created his work, and to standard Croatian syntax. This paper shows how in Divković’s texts (and in those of seventeenth- and eighteenth-century Bosnian Franciscans in general ) there are several syntactic elements which more or less diverge from the general syntactic elements of the time in all variants of the Croatian literary language (occuring under Latin influence), and are more like those of modern Croatian syntax. For example, the possessive form of the name of God,and of living beings in general (formed from appellatives) are frequently expressed in the form of an adjective, while the use of the genitive for expressing possession (formed from apellatives) are rare and most frequently used in poetic expression. This use of the genitive and possessive adjective is confirmed for expressing possession with personal names in the works of Slavonian writers from the eighteenth-century (a century after Divković).It is interesting that although Bartol Kašić does not mention the correlation between the genitive possessive and the possessive adjective in his Institutionum linguae Illyricae libri duo, equivalent Croatian adjectives formed from names and appellatives are included with the Latin genitive possessives of personal names and appellatives which signify possession.
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Evliya Celebi was an enlightened man in a variety of ways who believed in equality, freedom of thought and intellectual debate, and found all of these things present in Islamic societies. Over the course of his travels, he wrote ten volumes detailing his adventures. ‘Seyahatname’ – Book of Travels – is a unique and important text, representing one of the few accounts of the 17th century and the Ottoman world from the perspective of a Muslim. These are not just factual accounts, Evliya had a great imagination and just as important as his journal entries were the imaginative storytelling that ran alongside, elaborating, exaggerating, and fantasizing. Through his stories, we are prompted to think more imaginatively about our own travels and journeys to other cities. This 17th-century Muslim traveler can sometimes seem narrow-minded and yet this same man can stand in St Stephens Cathedral in Vienna and be moved by the music he hears. Sometimes these encounters lead to nothing but sometimes they lead to stories which are so deeply felt, and so universally melodic that they leave echoes which can still be heard and felt today. In 2011, the year which would have been his 400th birthday, Evliya is being paid homage as UNESCO’s Man of the Year.
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𝑆𝑜𝑐𝑖𝑒𝑡𝑎𝑠 𝐶𝑙𝑎𝑠𝑠𝑖𝑐𝑎 is a multilingual collection of papers presented at the international scientific conference that has been organized by the Department of Classical and Eastern Languages and Cultures of St. Cyril and St. Methodius University of Veliko Tarnovo (Bulgaria) since 2002. Until 2015, the conference was held annually. Since 2018, it is held once every two years. St Cyril and St Methodius University Press issues the collection within the Dr. Nicola Piccolo series. The wide range of topics and the opportunity for authors to submit their academic publications in the original language attracts researchers from all over the world.
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The analepsis or the flashback is a novelistic narrative process more than theatrical, this technique which slows down the narrative moment to enjoy more the moments of past which push us to taste the beauty of slow literature by returning to the past of the story, to awaken the sad or happy moments of the past. These trembles in chronological order sometimes occur to explain a current action in the story. An action that needs to be clarified. Therefore, the analepsis is justified; clearly clarify an event in the present. Flashback could also show nostalgia when the narrator stops the narration and goes back to the past to properly show a touching and affecting moment in some character's past. It is like an invitation to relive the past and taste the lucidity of the art of narration in classical theater. We observed the existence of this process in the theater of Jean Racine, it was to serve the theatrical intrigue and to reveal the past of the characters to the spectators, reason why, the analepsis is presented as a technique usually used in novels but apparently adapted by the theater in Andromaque and Iphigenia.
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By analyzing two tales of Madame d’Aulnoy in this paper, we propose ourselves to show the way she transforms Apuleius’ consecrated tale Cupid and Psyché through parody (in Gracieuse and Percinet), qualifying it as slow by comparison with the Latin model. Afterwards we focus on the rythm of writing in Gracieuse and Percinet and The Blue Bird, emphasizing the former as an example for descriptive pause (for portraits and other landscapes) and the latter as an example for ellipsis by the shortening of time and space intervals. We also study the trials feminine characters achieve in order to master their own destiny.
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In this theological and ecclesiological work Marcus Antonius de Dominis widely discusses about the things that went wrong throughout the centuries of the history of the Church. Therefore, he elaborates the sins of the Church comparing all these sins to the underwater rocks in the river, threatening to wreckage the ships that sailing along. Thus, de Dominis divided all these sins in various groups, such as papacy which is heavily criticized by him. Furthermore, he writes about the sins of the Roman Church, such are vanity and greed which are the source of all the evil, sin and of all abuse even from the very beginning of the Christianity. To confirm it, de Dominis gives some examples from the Gospel. He also criticizes widely spread way of worshipping holy icons, statues and saints, as well as the holy mother of Jesus, St. Mary, who is often more worshipped by uneducated and common people than the God and Jesus Christ themselves. In de Dominis’ opinion this is the way how the contemporary Roman Church misused and abused its power, showing it to common people, trying to control them at the same time, but not to educate them properly as it should be done. Also, de Dominis very much criticizes the tradition of fasting. Instead of this, in his opinion, a Christian should be merciful to the poor and to those who really need their help and compassion. According to his point of view, the universal church is a fleet led by its captain, Jesus Christ himself. Each of the ships in this fleet represents a denomination. So, according to this de Dominis’ view the Roman Church and the pope cannot be the representatives of the universal Catholic Church, but only the representatives of the Roman Church that is equal to the other ones. This de Dominis’ work has been written during his stay in England when he was still influenced by the protestant religious views under the protection of the king James I of England, though de Dominis considered himself to be Catholic. However, when the political constellation changed together with his position and security, de Dominis’ religious point of view has also changed towards the catholic one and to Rome, although this can be oversimplifying view of his change. From today’s point of view, it can be considered that de Dominis was first ecumenist and that he worked in favor of the unity of the churches. It can be said that Marcus Antonius de Dominis was the first one who tried to define the relations between the Church and the state in the modern way in the end of the 16th and beginning of the 17th century, and his work influenced this relations in the 20th and 21st century as well.
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This paper focuses on the transcultural analysis of the features and modalities of multi-layered and multi-directional cultural transfers exercised by two famous 17th-century Slovenian and Croatian cultural mediators: Janez Vajkard Valvasor (1641-1693) and Pavao Ritter Vitezović (1652-1713). Mediation practices of Valvasor and Vitezović are examined on the few interrelated levels: vertically, as creative transfers of the common European cultural models into the domain of the local culture, and horizontally, as interactive exchanges of the cultural patterns on the level of the domicile Slovenian and Croatian cultures respectively. Since Valvasor and Vitezović communicated directly as close collaborators and friends, their creative interaction was realized in the personal, professional and intellectual spheres. Therefore, its effects are analyzed on the communicative and intertextual levels. In conclusion, the results of the transcultural analysis suggest that early modern Slovenian and Croatian cultures were not closed and autarchic domains, but transitional zones, i.e. open and fluctuating spaces of exchanges.
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Two learned gentlemen, Jacob Spon, a Frenchman, and George Wheler (later Sir George), an Englishman, set off to a voyage in 1675, which was to take them to the eastern Adriatic coast and the Levant. Having returned home in 1676, first Spon (joining his name to that of Wheler; 1678), and later Wheler (1682), published a widely read illustrated report on what they had seen. Both works were printed in several editions. In Zadar, where they stayed between July 5th and 10th, 1675, they visited the museum owned by Giovanni Antonio Soderini, the hospitable conte, or governor of the city. Here they also saw a valuable coin collection, which is the theme of the present article. Among others in that collection there were several bronze coins struck by Otho (for instance Cohen I, 352, 4-5), an Alexandrian issue of Lucius Verus, with Orpheus playing the harp, surrounded by various animals (BMC Alexandria, 169,1372), and a homonoia coin of Laodicea and Smyrna (BMC Phrygia, 326, 275). In addition Spon’s contribution to numismatics, both in the work presently discussed (Voyage d’Italie) and in the archaeological monograph (Miscellanea eruditae antiquitatis) is mentioned.
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Tematski spis Sorex primusjedan je u nizu bilo Dominisovih bilo spisa koji se izravno tiču splitskoga nadbiskupa Markantuna de Dominisa. Taj je spis na neki način nastavak na Dominisova djela Propovijed na prvu nedjelju došašća, Hridi kršćanskog brodolomaiO podrijetlu, napretku te gašenju ustanove papinstva. Na potonji se vrlo kritički bio osvrnuo profesor teologije kelnskoga sveučilišta, izvjesni Leonardo Marije, sa svojim kolegom Severinom Binijem. Sorex primus odgovor je toj dvojici, a napisao ga je Danijel Lochet (Lohet), Dominisov tajnik, inače Burgunđanin kojeg odlikuje vrlo dobro poznavanje pisane antičke baštine, ali i kršćanske teološke misli, i one prošle i one njemu suvremene. Svi nabrojeni spisi vremenski se poklapaju s Dominisovim boravkom u Engleskoj (1616. – 1622.) i obrađuju teološke teme koje se referiraju na opću povijest Crkve i brojne epizode iz Dominisova života, poglavito one koje se tiču njegova senjskoga i splitskoga razdoblja. Osim spomenutog vrlo širokog znanja, Lochet raspolaže i vrlo opsežnim repertoarom i dijapazonom vrlo oštrih te sočnih, pa i vulgarnih izraza i riječi kojima časti svoga protivnika, u ovom slučaju Leonarda Marija i njegova sudruga. To inače nije rijetkost u vehementnim raspravama kasne renesanse kraja 16. i početka 17. stoljeća.
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