We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The 18th century Venetian Republic reconfigured the pop-cultural modernity with its collapse. On the sketches and frescoes of Giandomenico Tiepolo, the figures of Commedia dell’Arte banished from the city scene transform the erstwhile carnival into an inkling of the New World, the art of the circus. In the 20th century, authors and philosophers uncover a terrifying prophecy of the collapse of universal values from those visionary works.
More...
In terms of the naked figures, the public rise of the Greek Orthodox Church in mid–eighteenth-century Transylvania happened at an impressive pace. Between Empress Maria Theresa’s decree on toleration (1759) and the subsequent appointment of Dionisije Novaković to head the newly recognised religious body (1761), more than half a million people openly identified themselves as Greek Orthodox in nearly 1,000 parishes. While convincing explanations have already been given for why this religious choice had proved so successful, the questions connected to the creation of the rural clerical elite in only a matter of years still demand answers.Reconstructing the collective biography of this social group was the main objective of a research project titled “Dissent and Toleration in Habsburg Transylvania: A Socio-political History of the Orthodox Protests (1740s-1760s).” The records created by the Habsburg state and those internal to the Transylvanian diocese provide historians with just enough elements to use prosopography as an investigative tool for better describing the Orthodox rural elites. A relational database available online since early 2020 on the project’s website (https://www.dat18.ro/en/database) allows the piecing together of the scattered information concerning clerical careers, thus escaping the gaps in knowledge that have until now plagued our understanding.This data sample is to be interrogated in order to answer two main questions: 1. to what extent was the rise of the Orthodox clergy the result of religious conflict? and 2. how did this new elite make the transition from the age of contention to the free exercise of religious belief, given the institutional changes of the early 1760s? The DaT18 database enables complex analyses on close to 1,700 individuals identified after record linkage, which contribute to a deeper understanding about the time and place of their ordination, the consecrating bishop, labour migration and the clergy turnover rates during the 1760s, in turn raising new research questions.
More...
The sale of mass production Russian icons in Transylvania is known only through the events at the time and after Horea’s Uprising of 1784-1785. Towards the beginning of the uprising, a group of three Russian icon merchants was caught in the plaza of Aiud, being suspected of having spread among the Orthodox Romanians in the Principality the news that an imminent attack of the Russian army would happen. A large-scale investigation was ordered by the Aulic Chancellery on March 31, 1785, to determine whether the rumour of the imminence of this attack was true. The documents issued by this investigation allow for the reconstruction of the route taken by Russian pedlars in 1784, offering minimal information on the selling strategy, which only partially confirms the fear of the authorities, as well as on the appearance of the pedlars and the icons they sold. Finally, the Aulic Chancellery recommended a ban on trade in Russian icons, and on July 28, 1785, an imperial decree banning Russian pedlars from entering the Habsburg Empire in the future was issued. Traces of their passage through the principality have been found in insignificant numbers, whereas the ban helps to date to the last decades of the eighteenth century the few Russian mass production icons identified in museum collections and as a result of field research.
More...
The present paper examines how the “cause of the fatherless” was envisaged and defended over the course of the eighteenth century in Transylvania, and particularly in the capital of Hermannstadt (nowadays Sibiu). It does so by first surveying the emergence of the orphan court in early modern Transylvania, focusing on the legal landscape created by the Transylvanian Saxon cities and seats. Drawing on both early modern legal codices and eighteenth-century probate records, the paper seeks to chronicle the origins, functions, and facets of guardianship as a key position in the urban spiritual and political economy of the Transylvanian Saxons. On the other hand, it employs guardianship and the fate of the “fatherless” urban-born orphans as two adjoined lenses through which to peer into the character of family and kinship ties in the Transylvanian Saxon milieu, as well as into the hierarchies of the capital city. Building on these analytical frameworks, the paper examines the orphan-guardian relationship as it was reflected in eighteenth-century probate records – the so-called Teilungsbücher – as a means of delving into the nuances of family life. Finally, it questions to what extent the orphan court and guardianship arrangements worked to deepen the various inequalities of urban life. As the present study shows, the fates of early modern and eighteenth-century orphans diverged based not only on factors such as parents’ social status, but also on account of their ethnical provenance, material circumstances, or even according to the degree to which deceased fathers had been included into the fold of the urban burgher category.
More...
The paper studies and analyses the morphological properties of the language used in the travel book Poklonjenije grobu Gospodnju by Andrej Petković from 1734. The declinations and conjugations are characterised by the linguistic traits pertaining to the Serbian and Sebian-Slavic languages. Their frequency varies depending on the content of the texts. The chapters describing churches and detailing the life of Jesus Christ are dominated by the Serbian-Slavic language properties (declinational suffixes that disappeared from the vernacular in the course of the historical development, the use of participle). The chapters depicting actual travelling are governed by the characteristics of the Serbian vernacular – Shtokavian, local and Šumadija-Vojvodina dialects (declinations and conjugations, adding particles).
More...
Путопис Поклоњеније гробу Господњу Андреја Петковића из 1734. године, пронађен у румунском делу Баната, представља значајан документ за проучавање језика ове књижевне врсте на прелазу из старог у ново доба. Одавно је примећено да аутори путописа стално прибегавају мерном начину описивања, што је само један од шаблона у њиховом изражавању. Ни путопис Андреја Петковића у том смислу није изузетак. Основни циљ овога рада је указивање на мерне јединице за просторне односе у наведеном делу, као што су: стопа, пед, миља и фат, као и на различите мерне изразе који често могу имати карактер поређења.
More...
L’auteur met en évidence surtout l’image sur les Polonais et le problème polonais des représentants diplomatiques accrédités à Istanbul appartenant à deux Etats l’intérêts desquels dans ce domaine étaient toutefois diamétralement opposés. Il s’agit d’une parte de celui de Prusse, qui suivait à déterminer la Porte de ne pas s’opposer à la consolidation des positions qui la Prusse a acquis en Pologne comme résultat des derniers partages de ce pays, c’est-à-dire celui de 1793 et celui de 1795. Pour cet raison son image sur les Polonais et le problème polonais a été défavorable. De l’autre parte il s’agit de représentant diplomatique de Suède qui à cause du fait que la Russie représentait un permanent péril à l’adresse de la sécurité de la Suède dans l’espace baltique tentait à déterminer la Porte de s’opposer à la politique polonaise de cet Etat. C’est pourquoi il a manifesté une évidente sympathie pour les Polonais et pour leur efforts de se soustraire à la domination de la Russie, et a prouvé en même temps qu’il a compris les dimensions du problème polonais dans le contexte du question orientale.
More...
This study presents notes on Slavic 17th- and 18th-century printed books from the treasury of Putna Monastery. They were either written by or make reference to personalities from Moldavia and elsewhere, such as: princes (Nicolae and Constantin Mavrocordat), metropolitans (Dosoftei, Sava, Antonie, Jacob of Putna, Zacharias of Pereiaslav, Varlaam of Kyiv), hegumens or former hegumens of Putna (Atanasie, Macarie, Vartolomei Mazereanu, Pahomie), abbots (Lazăr, Dosoftei, Sila and Nathan of Sihăstria Putnei; Arsenie of Orășeni), clerics (among whom a dean), boyars (Tudose Dubău, Ștefan Sturdzea, Grigoraș Nestor Cantacuzino). The notes also mention the monasteries of Solca, Pecerska and Karakalou. All this information fills in some of the gaps in the history of Putna Monastery and its hermitage, Sihăstria Putnei, during the above-mentioned period.
More...
Ce petit article fait suite à celui publié dans cette même revue quelques années auparavant (L’esprit de Putna au XVIIIe siècle. Fondations en pierre et en paroles, „Analele Putnei”, XIII, 2017, 1); l’auteur présente quelques nouvelles informations et observations concernant la vie et l’activité du hiéromoine Athanase, devenu higoumène du monastère de Putna et puis évêque de Roman. Passionné de l’histoire, il a initié, encouragé et soutenu l’élaboration de plusieurs compilations historiques, nommées chronographes ou annales („letopisețe”), dont un seul exemplaire, daté en 1724, nous est parvenu par l’intermédiaire d’une copie de 1807. Celui qui a compilé ce chronographe, le hiéromoine Savva, est l’auteur d’une préface dédiée à son patron ; il va sans dire qu’une telle préface contient des louanges, mais on y trouve aussi des informations qui touchent l’origine de cet évêque. Malheureusement, l’éditeur de ce texte (Liviu Onu, 1963), pour une raison inconnue, a éliminé – sans prévenir et sans marquer d’une certaine manière – un fragment dans lequel Savva indique l’appartenance d’Athanase à une famille noble étrangère, ainsi que sa „naturalisation” en Moldavie, où il put choisir sa carrière, en entrant dans les ordres, pour accéder, finalement, à la hiérarchie supérieure de l’Église moldave. En reproduisant ce fragment de texte en entier, l’auteur reprend aussi l’analyse d’une petite note autobiographique, écrite par l’évêque Athanase sur les feuilles d’un livre imprimé en 1682–1686. L’existence de cette note est parvenue à la connaissance publique en 1973, mais d’une manière très approximative. Depuis, toutes les pages de ce livre ayant des notes manuscrites ont disparu; heureusement, l’auteur de 1973 a laissé une meilleure transcription de la note d’Athanase dans un catalogue non édité; quoiqu’imparfaite, cette transcription apporte quelques lumières pour la biographie du personnage. Enfin, une autre note, signalée en 1986 comme appartenant au même Athanase, s’est avérée être le résultat d’une grave confusion. Pour conclure, l’auteur attire encore une fois l’attention des chercheurs de l’histoire ecclésiastique sur l’importance qu’ils doivent attacher à l’examen critique des sources.
More...
Our contribution refers to the Romanian-Cyrillic glosses from the “Kormchei” dated 1470–1480 and kept in the funds of the Library of the Episcopate of Arad. The glosses are made in two writings, dating back to the end of the 18th century – the beginning of the 19th century. The choice of certain articles to be commented on the margins of the manuscript of the “Kormchei” reflects the interest of the authors of the glosses towards those provisions whose application was relevant for their time. The comments correspond to real cases from parish practice and record at the same time the functionality of some popular customs and of some non-canonical practices in the Romanian Principalities at the turn of the 18th century.
More...
L’existence des documents faux ou suspects dans les vieilles archives ne doit pas étonner lorsqu’il s’agit de propriétés ou privilèges de toute sorte; d’autres pièces ont été fabriquées pour chatouiller des orgueils ou des vanités nobiliaires. Mais en dehors de ces falsifications, banales, pour ainsi dire, il y a aussi des pièces à destination spéciale: les faux „patriotiques” et les faux „pieux”. Au cours des siècles, le Monastère de Putna avait accumulé, dans ses archives, des centaines de documents, concernant en première ligne ses propriétés (donations des princes ou des boyards du pays, achats, échanges etc.) entrées dans le patrimoine de Putna avec tous les actes qui justifiaient l’origine du droit de propriété, ainsi que la légalité de leur transfère; mais il y a aussi quelques documents qui peuvent éveiller des soupçons et l’auteur propose l’examen de trois pièces qui lui semblent suspects. Elles proviennent des anciennes archives du Monastère de Putna, dispersées après l’intégration de la Bucovine à l’empire des Habsbourg (1775). Le premier document examiné se trouve aujourd’hui en Russie, dans les collections de l’ancienne Bibliothèque Impériale de St.-Petersbourg, actuellement la Bibliothèque Nationale de Russie. Il est daté du 30 mars 1730 et contient le témoignage du hiéromoine Meletios (Mélèce), le dernier starets du skète de Hotin (Chocym, aujourd’hui en Ukraine), fondé vers 1663 par le burgrave de la forteresse de Hotin, Iancu Costin (un des frères du grand chroniqueur Miron Costin, 1633–1691). Forcé par l’impossibilité d’administrer le skète, endommagé par les événements militaires de l’époque, Meletios avait pris la décision de le mettre sous l’autorité et la protection du Monastère de Putna; il a apporté ici les quelques documents concernant les propriétés du skète, ainsi que son petit patrimoine sacré (une icône miraculeuse de la Vierge, fameuse pour les larmes versées dans certaines situations, un Tetraévangéliaire offert en 1599 par le père de la princesse Élisabeth Movilă à l’église de la cité dont il était le burgrave à cette époque-là etc.; de nos jours, ces objets font partie encore du patrimoine du Monastère de Putna). Meletios affirme, dans son témoignage, que cette décision avait été prise avec l’accord et la bénédiction de l’évêque Calistru de Rădăuți, dont l’apostille figure en tête du document. Or, cet évêque avait renoncé à sa dignité en mai 1728 et au mois d’août 1729 il était déjà mort. Il ne pouvait pas mettre son apostille en mars 1730. Selon l’opinion de l’auteur, le document a été partiellement falsifié, en ajoutant plus tard cette apostille en guise de légalisation. Les deux autres documents se trouvent dans les archives conservées à Putna et ils vont de pair: ont le même émetteur (le métropolite Iacov Putneanul), le même bénéficiaire (le monastère de Putna) et concernent des questions apparentées (le statut de ce monastère et celui de ses higoumènes). Celui du 2 janvier 1756 présente la décision d’un synode qui aurait eu lieu à cette date pour établir que le monastère de Putna ne pourra être jamais dédiée et soumise (închinată) comme métokhion à n’importe quel autre monastère d’un rang supérieur, ni même à la Métropole de Moldavie, pour ne pas contrevenir aux assises du fondateur: le prince Étienne le Grand aurait accordé à sa fondation une sorte de primauté parmi les autres fondations princières, ainsi que le privilège de se gouverner par elle-même, en toute indépendance. L’autre document, du 20 mars 1757, reprend certains arguments, comme la primauté de Putna face aux autres monastères du pays, en ajoutant que les higoumènes de ce monastère avaient porté, dès le début, le titre d’archimandrite: c’était une distinction qui devait les privilégier aux élections des évêques du pays. L’examen critique de ces deux documents met en évidence plusieurs éléments qui peuvent indiquer leur caractère suspect, sinon le faux même. L’auteur croit pouvoir fixer la création de ces documents après l’occupation de la Bucovine par les autorités autrichiennes, ayant pour but de justifier, chartes en main, l’importance exceptionnelle de Putna dans ce nouveau contexte politique. Les créateurs ont mis à contribution des anciennes réalités historiques (assez bien connues grâce aux archives du monastère), ainsi que des traditions vivantes dans la communauté monastique de Putna.
More...
The aim of the paper is to remind us of a great Greek revolutionary, Rigas Feraios, an eminent figure of the enlightening ideas in the Balkans who was a writer and a visionary at the same time. Apart from his political works, written mostly as a reflection of ideas of the French Revolution and the French Constitution from 1793, we were mostly interested in the first part of the paper and its translational opus, since he had published many Greek translations of the French works. The paper also deals with his language innovations of the retaining Greek folk language. Rigas Feraios wrote in Greek modern folk language and his poems, collected in a manuscript posthumously printed, aroused the revolutionary upheavals and fervor all around Greece. The other part of the paper deals with analysis of Rigas` most famous war-poem Thourios.
More...
Hungarian secretaries, who worked in the chancelleries of Moldavian and Wallachian voivodes, belonged to a special group of the official intelligentsia employed in the Eastern foreign policy of the Principality of Transylvania. They were active between the middle of the 16th century and the beginning of the 18th century. These scribes, who in many cases came from the Transylvanian Princely Chancellery and were closely connected with the person of the Moldavian or Wallachian voivodes, also performed similar tasks as the permanent Transylvanian envoys to the Porte. They acted as interpreters if needed or went on a mission as legates if called for. With their help, the voivodes provided the Transylvanian prince or towns in the border region with international news, but many times they themselves informed Transylvania at their own initiative. Their confidential, reliable work greatly contributed to the survival of the Principality.
More...
This study examines the discourse Ottoman statesmen and scholars had developed for the Albanian communities, which was exclusively identified by their ethnic identities. Based mostly on the contexts the 18th century Ottoman chronicles associated with Albanians, it focuses on the stereotypes and pejorative expressions in the discourses the Ottoman establishment brought about in addressing the Albanians. Consideration of the term “Albanian,” which was mostly associated with pejorative adjectives particularly in the Orientalist discourses of the 19th century, in a different context in the discourses of the Ottoman elites before the age of colonialism is quite intriguing. This article examines the Khaldunist perspective of these elites in association with their mostly negative opinions about the mobile populations of the empire. At the same time, it sheds light on the changing aspects of this association in the aftermath of the rebellions in the 18th century and whether this association became permanent in the dominant Ottoman discourse. Focusing on themes such as Ottoman public order, army, and confessional considerations, this paper deals with how the term “Albanian” was associated with the discourse of Ottoman elite and investigates whether the latter constituted the base of the pejorative discourses of the 19th century that targeted the Albanian communities with “modern” and “orientalist” motives.
More...
Jean Jacques Rousseau (1712-1778) revealed the paradigm of free thought that formed the basis of libertarian education in the 18th century. Rousseau's theory of education is based on the natural and pure nature of the individual. The main point he wants to emphasize is the fact that any individual is born sinless and right, but all the institutions, including society and education, destroy the integrity and cleanliness that one brings to birth. According to Rousseau, education is not about the imposition and imposition of certain systems on the child, but on the contrary, education must be a system that provides for the natural development of the child (Ergün, 1994). Many western educators such as Salzman, Pestalozzi and Froebel were also influenced by Rousseau's educational philosophy (Ata, 2003). On the other hand, Rousseau's approach to human nature has been a philosophical/theoretical starting point for alternative educational approaches. The emergence of alternative education approaches also affected early childhood education and different approaches rised in preschool education. One of these approaches is the Waldorf Approach, developed by Rudolf Steiner. Consequently, the purpose of this paper is to give information about Rudolf Steiner who is an early pioneer of the Waldorf Education.
More...
Mletačka okupacija neposrednog dubrovačkog zaleđa u toku petnaestogođišnjeg rata (1683 do 1699) započela je vjerovatno 1697, a završila 21. I 1701. Čim su u tom zaleđu bili uklonjeni predstavnici turske vlasti, uvedena je mletačka uprava poput one u Dalmaciji i pri tome su uzimani u obzir i neki domaći ljudi.
More...
Vor mehr als zwei hundert Jahren erschien zum dritten Mal das Geschichtswerk Epitome vetustatum Bosnensis provinciae des bosni chen Franziskanerpater Filip Lastrić-Oćevac (1700—1783). Eigentlich zeigt er relativ spaet das Interesse fuer die Geschichte, naemlich erst in der Zeit als er die Interessen der Franziskanerprovinz Bosnien in Rom vertedigte. Sein Werk Epitome1 (1762) ist eine kurze historisch-polemische Schrift, die sehr viel Aufsehen erregt hat. Das hat Las trie bewogen, weiterhin das Geschichtsniaterial zu sammeln, um die Resultate seiner Forschung in Epitome2 (1765) auf 48 Seiten zu veroeffentlichen. Die dritte Auflage des gleichen Werkes3, von dem hier die Rede list, erschien auf 146 Seiten (1776) in Ankona.
More...
Die inneгen Schwachen des osmanischen Reiches nutzend, begannen in den eгsten Jahren des 18. Jahrhundeгts herzegowinische und besondeгs montenegrinische Bergstamme in grosser Zahl, in die benachbarten venezianischen und Dubrovniker Terгitorien und in das herzegowinische Sandschak einzufallen.
More...
French Declaration of Rights of Man and the Citizen of 1789. is an act of civilization in the history of makind. Basic inspiration of the creators of the Declaration is found in the philosophy of XVIII century and in the entire spiritual movement of the times. The universal character of that philosophy (and of thinking in general), its radical nature, its progressive orientation in the society, as well as its democratic element, have prepared the soil giving rise to the Declaration. This is why it was not just another piece of legislation or a collection of rights guaranteed by the State. It has been much more than that and much more different. This is why it has been concluded in theory that the Declaration has been „the most conspicuous fact in the history of creation of republican and democratic ideas". In fact, the Declaration has been an expression of the best ideas of Locke, 'Montesquieu, Rousseau and other great philosophers of the XVII and XVIII centuries, an expression materializing those ideas both for the present and the future. The Declaration practically proclaims the principles of universal importance and of permanent value, thus becoming oriented towards the entire world and towards the future, in spite of the fact that it has been enacted ‘in one country only. The French Declaration of Rights found an enormous echo in the general world public; it effected great influence in the sphere of development of constitutionality in the world, but also and the sphere of political practice, legal and political theories and ideas in general. It has become, as noted in the theory, „a foundation of the modem constitutional law”, and a part of democratic political thinking and philosophy of democracy as such. These are the reasons of its being an act of civilization.
More...