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The urban elite that was unquestionably formed by the mayors and other leading representatives of the municipal administration and intellectuals, was a characteristic part of any modern free royal town in the Kingdom of Hungary. This distinctive elite community was based on their own laws. From the other parts of the population were different on the basis of assets, educational levels and a coherent and sophisticated wedding strategy particularly based on the affinity links. Purpose was to maintain the social status, influence and to keep urban authorities that managed the city. By analyzing of the background of five detailed profiles of Trenčín’s mayors in 17th century, their different origin, religion and external circumstances, brings new facts of life in cities and present less known aspects of our history.
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The study presents a brief biography of university teacher, scientist and intellectual Carl Johannes Zinner († around 1810). His activities are connected in a special way with Košice, he worked at the Royal Academy. Interest in the modern history of the United States led him to make contact with Benjamin Franklin. In consideration of this he obtained a special position in the history of Hungary and belonged to the important persons of history at the late 18th century. The study maps Zinner's life, work as well as scientific and political thoughts of Zinner to the recent or past events.
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There are testaments from the 16th century preserved in Kremnica state archive. They are written in Latin, German and in one sample also in Slovak language. Last wills prepared a man for a death in spiritual and secular (division of property) way. Testaments eliminated conflict between secular property and desire for an eternal life. Formally testaments consist of several parts – invocation, intitulation, profession of faith, passages about human mortality, composing of the last will and redress of sins, heritages of property, confirmation, corroborating and date formulas. The content of the testaments is an important historical source for economic, law, culture, regional history and also history of material culture and everyday life.
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The municipal administration in the city of Trenčín had several different elements from most of the cities in the Kingdom of Hungary in the 17th century. One of them was represented also by the urban valet concer-ning the position and responsibilities within the municipal administration. He was not part of the Senate in Trenčín city, but on the other hand he fulfilled the tasks held by Burghers in other cities. At the turn of the 16th and 17th century, the valet became a permanent and integral part of Trenčín government. Due to the increase of economic power of the city and the administration as a whole, the function of urban valet was often considered as a kind of interchange stations for those who had the ambition to be selected for City Council. Those who were already there, they again cumulated interest in authorities because the urban valet organize the flow of city money; senators were trying to get often. The author of the study tries to portray the urban valet as a officer, in particular through the view of the circumstances of the election and his position, competencies and tasks entrusted within the city administration. In the present study there is also chronological overview of urban valet in the 17th century and two archontological profiles of urban valets who made a vital contribution to the population of our history.
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The aim of the author was to outline the development of the Slovak order education system on the example of three Czechoslovak order real gymnasia in Košice in the third decennium of the 20th century. It resulted in a picture of the studied gymnasia in the years 1935 – 1938. An absence of archival materials constituted a limitation to the research and processing of its results.
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This paper describes the political and other influences on the foundation of the University of Košice in 1657. The surprising hesitation of the Hungarian king Leopold I and the Jesuits in Vienna in particular leads to some probable interpretations. The contemporary speculations within the Austrian Society of Jesus regarding the partition of the province in two parts and establishment of an autonomous Hungarian province are in the centre of attention.
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The article presents the program of sexual education prepared and offered by Krakow Branch of the Planned Parenthood Association in the wider context of socio-political situation in Krakow (1956 – 1989). Since the beginning of the Association’s existence, the special attention was paid to the development of educational program, which concerned the different aspects of „family life“. The article is going to answer the questions about its goals, the educational tools used to achieve them and its social targets. To accurately determine the position of the Association in the city‘s community I will analyse its foundation and activities in wider context of the pre-war traditions of the organisation and the activities regarding premarital counselling undertaken by the Krakow Catholic Church.
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Conference report on an international scientific conference “Old Believers Abroad”, held in Toruń 19th-20th September 2016. The conference was devoted to various aspects of life of Old Believers’ communities outside Russia, as well as the problems of Old Believer emigration and general questions of Old Believerism.
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Anthony is a highly honoured saint, considered to be a patron and a defender of various diseases. The church “St. Anthony” in the smallest town in Bulgaria – Melnik – is known exactly for its healing aspect and can be identified as one of the most sacred cult sites in the surroundings, connected with numerous stories of miracles, healings, interesting and rare ritual practices. The modern state and functioning of the church is a complex of different components that build the role and importance of the cult site as a very attractive place for pilgrimage and healing. Besides of the cult of the patron itself, these components include also various miraculous objects, iconographic features, the location of the church, and characteristic stories of miracles, media, and personal representations and interpretations. In this article, I will examine the cult of St. Anthony in the city and church dedicated to him through the prism of two basic elements – miraculous objects or other ones in the church area and beliefs and ritual practices related to them. It is precisely the connection between the different components of the cult site, combining diverse objects of pilgrimage, honoring, and usage, that creates a truly unique context in which this church, the only one in the country until recently dedicated to the St. Anthony, exists. The analysis is based on observations from conducted fieldwork studies in Melnik and bibliographic and online surveys in the period 2016–2018.
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In the thirteenth century, in the calendar of the Catholic Church, a special day is established to honour the Holy Communion – the bread and the wine, turned into the Most Holy Body and Blood of Christ. The feast is celebrated everywhere in the Catholic world with a solemn liturgy and a procession. The article presents in a comparative perspective fieldwork observations and documentation of this Catholic feast in two villages in Bulgaria and in Poland: the village of Oresh, Svishtov region (in 1995 and 2015) and the village of Złaków Kościelny, Łowicz district, Łódź voivodeship (in 2016). The author outlines the specific characteristics in performing of the feast in the two communities (Corpus Christi in Oresh; Boże Ciało in Złaków Kościelny), conditioned by differences in the confessional and cultural history as well as by different conditions of practicing the religious traditions.The comparative study shows the significance of local identity, expressed through elements of inherited traditional culture. For the Bulgarian Catholics, cultural identity is affirmed mainly through their religious affiliation, which is different from the official Orthodox religion, predominant in the country. The revival of the festive Catholic processions in modern times is an expression of the desire for a sustainable connection with the restored family and community confessional tradition. An essential expression of the local specificity in the religious festivity of the inhabitants of the Polish village is the adherence to traditional elements of the folklore culture, which have cultivated the local religious tradition.
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Polish popular religious songs are part of the repertoires of both the Roman Catholic and the Eastern-rite Catholic Churches in Bulgaria. These songs were introduced in the paraliturgical practice via different ways. One reason was the influence of missionaries from monastic communities from Poland: the friars from the Resurrectionist Congregation, the Order of Friars Minor Capuchin и the Order of Friars Minor Conventual. On the other hand, the personal influence of St. Pope John Paul II also contributed to the process. During his pontificate, some Polish popular religious songs that he supposedly liked gained popularity in Bulgaria. The presence of Polish popular religious songs in the Eastern Catholic repertoire, accepted and assimilated in the local tradition, is an example of various interactions: between East and West; between Roman Catholic and Eastern Catholic music; and between two Slavic cultures, the Polish and the Bulgarian one. The popular religious songs are a brilliant example of cultural transfer, implemented on different levels: religious, confessional, national and universal. The focus of the paper is on three songs, which are a part of the Eastern Catholic song repertoire in modern times.
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Grégoire Zugravul (‘le Peintre’), connu toute sa vie comme Papathodor, Popovici et Frujinescu, a été l’un des peintres les plus importants de la Valachie à la fin du XVIIIe siècle et l’initiateur du courant d’occidentalisation dans l’art local. Constantin Săndulescu-Verna a découvert dans un carnet de croquis ayant appartenuau peintre que Grégoire est né près de Bucarest, dans le village de Frunzănești, au sein de la famille du prêtrepeintre Tudor, et qu’il a fait son apprentissage en 1766, à la l’âge de 16 ans, auprès d’un certain maître Jean / kirIancu. Ensemble, les deux hommes ont voyagé pendant dix ans sur le territoire de l’Empire des Habsbourg etont signé ensemble l’iconostase du monastère de Lepavina en Croatie, ainsi que celui de l’église de la Nativité de Saint-Jean-Baptiste à Székesfehérvár, en Hongrie. De retour en 1777, Grégoire a commencé une carrière prolifiqueen tant que peintre d’icônes; mais il a également peint les fresques de l’Église de l’Icône (Biserica Icoanei) àBucarest, des enluminures de manuscrits et des peintures à l’huile, y compris la vaste composition historique représentant Nicolas Mavrogheni distribuant des récompenses aux soldats qui avaient participé aux combatscontre les Autrichiens (1789), aujourd’hui dans les collections du Musée National d’Art de Roumanie, à Bucarest. Jusqu’à présent, cependant, l’identité de Maître Jean et la portée européenne de la carrière de Grégoire n’étaient pas connues en Roumanie. On considérait à tort que Jean devait être un peintre local, identifié soit au maître de l’école de peinture de l’évêché de Râmnic, soit à Ivan ‘le Russe’ (Rusul), maître de l’école de peinture du monastère de Căldărușani. Plus récemment, C. Săndulescu-Verna et M. Sabados ont supposé qu’il pouvait être d’origine balkanique, mais sans réussir à repérer son identité précise : peut-être un peintre grec ou macédo-valaque. La présente étude relie pour la première fois les recherches roumaines sur ce sujet à celles menées en Serbie(Aleksandra Kučeković), Bulgarie (Emmanuel Moutafov) et Bosnie-Herzégovine (Ljiljana Ševo). Les documents permettent d’identifier ‘kir Iancu’ avec Jovan Četirević Grabovan, aroumain d’Albanie, auteur de fresques dusanctuaire et de la nef de la cathédrale épiscopale de Roman (Moldavie). La carrière de ce dernier est jalonnéepar les étapes d’un parcours remarquable pour cette époque. Ses voyages relient littéralement l’Occident à l’Europe de l’Est, de la Croatie en Russie à travers Buda et Bucarest, et dessinent une perspective entièrementnouvelle sur les relations qui animaient le milieu culturel des peintres valaques du XVIIIe siècle. Comme Jovan, son élève Grégoire a joué également le rôle d’un ‘véhicule’ exemplaire des transferts culturels entre Occident et Orient, maillon d’un grand réseau commercial et politique développé à l’intersection des trois grands Empires: ottoman, russe et autrichien. Il a influencé de manière décisive l’évolution de l’atelier de peinture du monastèrede Cernica et s’est imposé comme une figure clé de la scène artistique locale ; il a été l’un des premiers peintresà moderniser l’art local. Par-delà les éclaircissements qu’elle apporte sur l’apprentissage de Grégoire Popovici,cette étude permet aussi d’attribuer les icônes de l’iconostase de l’Église Manea Brutaru de Bucarest au peintreJovan Četirević Grabovan, et d’identifier dix nouvelles oeuvres du peintre Grégoire, y compris les fresques del’Église de l’Icône à Bucarest. Elle transcrit sept inscriptions inédites des icônes de cette église et identifie le ssources artistiques du cahier de modèles du peintre et des icônes de l’iconostase de la chapelle dédiée à Saint Lazare au monastère de Cernica dans un exemplaire de la Bible Ectypa ayant appartenu au même Maître Jean.
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Articolul prezintă câteva observații asupra a două instituții monahale rusești înființate pentru comemorarea vitejiei și eroismului soldaților și ofițerilor ruși morți în timpul războiului ruso-turc din 1877-1878: Mănăstirea Înălțării Domnului, cu biserica „Sf. Alexandru Nevski”, construite între 1879-1882 pe dealurile Bakadzhik de lângă Yambol, la ordinul celebrului „General Alb” Mihail Skobelev, și Mănăstirea Nașterii Domnului din orașul Shipka, construită (și probabil și sfințită în 1902) la inițiativa mamei generalului, OlgaSkobeleva, de către un comitet director condus de diplomatul și omul de stat rus Nikolai Ignatiev.
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The ‘life’ of an object (the date of creation and its ‘adventure’ throughout time) can be revealed through a masterly interplay of historical, conservation, and scientific investigation. This is why a fruitful collaboration between chemists and restorers within the RICONTRANS Project(Visual Culture, Piety and Propaganda: Transfer and Reception of Russian Religious Art in the Balkans and the Eastern Mediterranean (16th-early 20th c.) has been initiated, in order to gain new insights into the phenomenon of the transfer and reception of Russian iconography in Transylvania.
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This study is aimed at identifying the most noticeable Slavic elements in the calendar rites of Bukovyna. It analyzes material collected by Romanian researchers in the second half of the 19th – early 20th century (E. Niculiță-Voronca, T. Pamfile, L. Bodnărescu, А. Fochi, A. Zașciuc), documents from the Central Scientific Archive of the Academy of Sciences of the Republic of Moldova, the New Linguistic Atlas of Romania, Moldova and Bukovyna (1987), as well as personal observations recorded by the authors of the study in Ukraine and Romania during ethnographic expeditions. In the calendar rites of the Romanians of Bukovyna, some clear Slavic elements can be identified, such as some names of calendar holidays, Ukrainian elements in such rites as koliada, the Christmas star, shchedruvannya. Ukrainian motifs of musical folklore in winter rites, as well as the use of the names of Ukrainian opryshky and haidamaky, the adaptation of the “walking with vertep”, the use of the term vidma of Ukrainian origin, the penetration of the name and main text of the Ukrainian Malanka, etc.
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After 1517 the Holy Places of Jerusalem, Palestine and Sinai as well as the three ancient Eastern Patriarchates of Alexandria, Antiochia and Jerusalem were included into the imperial domain of the Sublime Porte thus connecting its Orthodox subjects in Rumelia, Greek islands, Asia Minor and the Danubian Principalities to the most worshipped common Christian shrines. In the following two centuries the number of the pilgrims to the Holy Land from the Ottoman Balkan provinces was permanently increasing. The South Slav pilgrims’ glosses and travel notes reveal the shaping of the common orthodox space, the parts of which were the visitors’ living places, sacral centers, monasteries and travel communications. The pilgrimage to Jerusalem and the return back lead them across administrative, canonical, ethnic and territorial metes and bounds creating in their minds the image of the Ottoman Empire as mighty world power with multinational and multi-confessional population thus laying foundations for the development of protonational identities.
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Ajunsă în stare de ruină, biserica Mântuitorului de la Berestovo a fost restaurată între 1643–1644 de mitropolitul Petru Movilă al Kievului, cu intenția de a-l comemora pe prințul Volodymyr, sfânt și egal cu apostolii, cel prin care a fost botezată Rusia kieviană. Pictura murală și inscripțiile reflectă ideea transformării Kievului într-un oraș sfânt, un nou Ierusalim și, în același timp, indică succesiunea neîntreruptă a autorității mitropolitane stabilită de prințul Volodymyr. Această decorație murală realizată în secolul al XVII-lea urmează programe iconografice mult mai vechi, asemănându-se cu cele din vremea Renașterii macedonene. Tabloul votiv îi înfățișează pe Născătoarea de Dumnezeu, pe prințul Volodymyr și pe Petru Movilă stând înaintea lui Hristos, Movilă fiind cel care îi prezintă Mântuitorului macheta bisericii restaurate. O analiză comparată permite afirmația că noua pictură a bisericii Mântuitorului a avut ca model ansamblul monumental al bisericii Sfânta Sofia din Kiev, datând din secolul al XI-lea. Puternica insistență asupra temei Încarnării, tipică polemicilor post-iconoclaste, a fost inspirată de imaginea în mozaic a Maicii Domnului Orantă din catedrala Sfânta Sofia și de inscripția care o însoțește și care reproduce versetul 6 al Psalmului 45. Imaginarea Kievului ca Nou Ierusalim și punerea lui sub protecția Maicii Domnului au fost gândite de Petru Movilă ca pietre de temelie ale efortului său de reactivare a Mitropoliei Kievului.
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