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1
Cohen, Simona. "Hybridity in the Colonial Arts of South India, 16th–18th Centuries." Religions 12, no. 9 (August 26, 2021): 684. http://dx.doi.org/10.3390/rel12090684.
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This study examines the multiplicity of styles and heterogeneity of the arts created on the southern coasts of India during the period of colonial rule. Diverging from the trajectory of numerous studies that underline biased and distorted conceptions of India promoted in European and Indian literary sources, I examine ways in which Indian cultural traditions and religious beliefs found substantial expression in visual arts that were ostensibly geared to reinforce Christian worship and colonial ideology. This investigation is divided into two parts. Following a brief overview, my initial focus will be on Indo-Portuguese polychrome woodcarvings executed by local artisans for churches in the areas of Goa and Kerala on the Malabar coast. I will then relate to Portuguese religious strategies reflected in south Indian churches, involving the destruction of Hindu temples and images and their replacement with Catholic equivalents, inadvertently contributing to the survival of indigenous beliefs and recuperation of the Hindu monuments they replaced.
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Nordin, Mardiana. "Keintelektualan Masyarakat Johor: Tradisi Persuratan Merentas Zaman." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 83–98. http://dx.doi.org/10.22452/jat.vol17no2.7.
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The sultanate of Johor emerged as a maritime trade civilization, centred along the Johor River around the 16th and 17th century CE. Its administrative centre shifted to the Riau-Lingga islands in the next century, and returned to the mainland state of Johor in the late 19th century. Between the 16th and 18th centuries, the sultanate of Johor emerged as a great Malay empire, a respected political entity and centre of international trade. However, these aspects should be seen as moving in line with the intellectual apogee of the Johor people. Therefore, the objective of this article is to prove that throughout the 16th and 18th centuries, the sultanate of Johor also became a centre of development of literature, language and culture. Many intellectuals emerged in Johor. The second objective is to discuss the multi-genre literary scene in Johor. Beginning with the two great Malay works, Sulalatus Salatin by Tun Sri Lanang and the Hikayat Hang Tuah, the Johor intelligentsia produced various literary works (history, literature, language, religion, statecraft, fiction, and so on) in the following centuries. Respected members of the intelligentsia produced greatly intellectual works, such as Raja Haji Ahmad, Raja Ali Haji, Raja Khalid Hitam, Raja Ali Kelana, Muhammad Ibrahim Munshi, Muhammad Salleh Perang, Muhammad Said Sulaiman and many others. This paper focuses on writtings and intellectuality in fields of history, literature and language. This study uses the qualitative method in history, especially focusing on library research. This study proves that Johor society is highly prolific in the flowering of literary and intellectual activities. This situation was also in line with the development of printing and associational activities, thus providing the intellectuality of Johor throughout time.
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Malura, Jan. "German Reformation and Czech Hymnbooks and Books of prayers and meditations." Zeitschrift für Slawistik 64, no. 4 (October 30, 2019): 542–55. http://dx.doi.org/10.1515/slaw-2019-0031.
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Summary The paper deals with the Bohemian Reformation literature. Culture of the Bohemian Reformation belongs to a little-known phenomenon in Czech historiography. Art and culture historians have focused mostly on the Hussite period and less on the 16th and 17th centuries. An important issue is the reception of German Lutheran religious educational literature in Protestant Circles of the Czech lands. The author focuses primarily on books in which the genre of mediation dominates, and explores the prompt Czech reaction to several German authors (Martin Moller, Johann Gerhard etc.) active between approximately 1580–1620 who found intensive response in the Bohemian Lands. The second important field is the Czech hymnography in the 17th–18th centuries. The author finds German inspiration for Czech hymnbooks. He deals with Luther’s songs in the hymnbook Cithara sanctorum by Jiří Třanovský and especially with late baroque Protestant exile hymnbooks influenced by the Pietistic Circle in Halle and Herrnhut (Harfa nová [‘A New Harp’] by Jan Liberda, Lipský kancionál [‘Hymnbook of Leipzig’] by Georg Sarganek). Owing to the German stimuli, the spectrum of genres, ideological processes and stylistic registers in Czech literature from the 16th to 18th centuries is comparatively rich and diversified.
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Osinchuk, Yurii. "LEXICON RELATED TO RELIGIOUS TEACHINGS AND RELIGIONS IN THE UKRAINIAN LANGUAGE OF THE 16th – 18th CENTURIES." Philological Review, no. 1 (May 31, 2021): 82–93. http://dx.doi.org/10.31499/2415-8828.1.2021.232676.
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In the article religious vocabulary is studied in the diachronic aspect based on the material of different genres and different styles of Ukrainian written monuments of the 16th – 18th centuries (act books of city governments, city and provincial courts, village councils, privileges, land lustration, books of income and expenditure, wills, deeds, descriptions of castles, universals of hetman offices, documents of church and school brotherhoods, chronicles, works of religious, polemical and fiction literature, monuments of scientific and educational literature, liturgical literature, epistolary heritage, etc.), included in the sources «Dictionary of the Ukrainian language of the 16th – first half of the 17th century», “Mapping of the Historical Dictionary of the Ukrainian Language”, edited by Ye. Tymchenko and their lexical card indexes, which are stored in the Department of the Ukrainian language of the Ivan Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). In particular, names related to religious teachings, religions, and names of persons according to their attitude to a particular faith or religion are reviewed. The article focuses on the etymological analysis of religious names, which was primarily focused on the clarification of their semantic etymon. It has been established that the words of the studied lexico-semantic group are not genetically homogeneous, as it includes tokens of different origins, including borrowings from the Greek language, Church Slavonic, Latin, Polonism, etc. Some Church Slavonic names originated as a semantic calque from Greek words. It is observed that the semantic history of some studied words in the Ukrainian language dates back to the early monuments of the Kyivan Rus period. The historical fate of names associated with religious teachings and religions is not the same. Mostly, these names have survived in the modern Ukrainian literary language and liturgical practice. Others were archaized or preserved in Ukrainian dialects. In some religious names, there are vivid features of the Ukrainian language of the 16th – 18th centuries. It has been found that some of the studied tokens act as core components of various two-membered or three-membered stable and lexicalized phrases.
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Pritula, Anton. "East Syriac Poetry Embedded in the Manuscript Decoration: 17th—18th Centuries." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (December 2020): 3–11. http://dx.doi.org/10.31250/1238-5018-2020-26-2-3-11.
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East Syriac poetry embedded in the manuscript decoration has not been studied despite its large popularity in this tradition. Such verse pieces, mostly quatrains, are known at least since the 16th century. The poems being discussed in the present paper represent a further development of this particular text group. It seems to have first appeared in the Gospel lectionaries. Later on, the other types of liturgical manuscripts also obtained different kinds of “decorative” scribal poetry. This process went on alongside the growth of the poetry's popularity in the East Syriac tradition during several centuries of the Ottoman period.
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Gurianova, N. S., and L. V. Titova. "A book review: Eliza Małek. Legenda ob astrologe Mustaeddyne Kshishtofa Dzerzheka v drevnerusskom perevode i ee pozdneyshie obrabotki (issledovanie i izdanie tekstov) [The legend about the astrologer Mustaeddin by Krzysztof Dzerzhek in the Old Russian translation and its later pro-cessing (research and publication of texts)]. Warszawa. 2019, 267 p." Sibirskiy filologicheskiy zhurnal, no. 4 (2020): 335–40. http://dx.doi.org/10.17223/18137083/73/23.
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The review considers the monograph of the famous Polish specialist in the history of Old Russian literature, Eliza Małek. The monograph is a study of the “The legend about the astrologer Mustaeddin by Krzysztof Dzerzhek in the Old Russian translation and its later pro-cessing (research and publication of texts)”. The relevance of investigating the text written in Poland in the 16th century is highlighted. Not only does the monograph trace the existence of the Legend in Russia in the 17th – 19th centuries, but it also describes all known editions of the 18th – 21st centuries. Of particular interest are the texts of the Legend presented in the monograph, and no less valuable is the analysis that was carried out.
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Petrov, Alexander. "SPIRITUAL VERSES ABOUT TSAREVICH JOASAPH: PLOTS AND METRICAL MODELS." Antropologicheskij forum 17, no. 49 (June 2021): 88–131. http://dx.doi.org/10.31250/1815-8870-2021-17-49-88-131.
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The article considers the problem of the development of metrical forms of the cycle of folklore spiritual verses about Tsarevich Joasaph. Spiritual verses related to the literary tradition are used as supplementary material. The aim of the research is to trace the evolution of the metrics of folklore spiritual verses about Tsarevich Joasaph in the context of the history of Russian versification. The tasks of the research are the formation of a database of texts, differentiation of the texts into thematic groups, selection of method of work, and the analysis of folk and literary variants. The research methodology is determined by its complex nature, being at the intersection of folklore, linguistics, and literary studies. Taking into account the heterogeneity of the material, special methods are used for texts created within the framework of different systems of versification: syllabic, accentual, and syllabic-accentual. The entire corpus of texts consists of seven types of plots and can be divided into metrical groups depending on the time and the environment of their creation. The earliest known text dates from the 16th century; it is a free, non-rhymed accentual verse. A significant corpus of texts was created in the 17th century, in line with the literary syllabic system of versification; these are spiritual verses with 8 or 13 syllables per line. Some of these were assimilated by folk culture and subsequently lost their syllabic equality of lines, becoming close to the accentual system. Literary texts of the 18th–19th centuries are closer to the syllabic-accentual system; sometimes they include polymetric poetic forms. Folklore texts collected in the 19th–20th centuries are based mainly on the accentual system of versification (dolnik, taktovik, accentual verse); however, as we move towards the 20th century, syllabic-accentual tendencies also intensify in this area. In the 20th century, the tradition of spiritual poetry was based on syllabic-accentual models borrowed from the works of Russian classics. The long history of the existence of this poetic cycle is, in general, in line with the evolution of Russian versification. At the same time, if the syllabic-accentual verse has been formed since the 18th century in the literary tradition of spiritual poetry, then in folklore it spread relatively late. Reliable examples of syllabic-accentual versification are found in folklore spiritual verses about Tsarevich Joasaph from the second half of the 19th century.
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Fedorova, Irina V. "Guidebooks to the Holy Land in the repertoire of the pilgrim literature of Muscovite Rus'." Vestnik of Saint Petersburg University. Language and Literature 18, no. 1 (2021): 220–38. http://dx.doi.org/10.21638/spbu09.2021.112.
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The repertoire of guidebooks to the Holy Land in the Old Russian literary culture of Muscovite Rus’ is significant and diverse. Its basis is texts translated from Greek and Polish. Using the example of the Old Russian translation of a monument preserved in handwritten lists of the 17th–18th centuries entitled “A Tale for the Benefit of Hearing and Reading About the Holy City of Jerusalem and its Surrounding Places”, the article discusses the content and narrative features of guidebooks to the Holy Land. The analysis showed that the studied Tale in terms of composition, principles of material selection and organization is close to similar monuments of the Byzantine tradition, which to one degree or another are associated with the 15th century proskynetarian Anonymous Allyatsiya. Comparison of the text of the Tale with this proskynetarian suggested that the original of its Old Russian translation was one of the alterations of this guide, dating no earlier than the 16th century, when the Turks mentioned in the text ruled Palestine. The relevance of guidebooks to Palestine for the Old Russian book culture is also demonstrated by the original monuments of this genre, the creation of which began in the 15th century. The article names and briefly describes several such texts of the 15th–18th centuries, found in manuscripts under the titles “The Wanderer of Jerusalem”, “The Legend of the Jerusalem Way”.
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Laužikas, Rimvydas. "Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries." Tautosakos darbai 51 (June 27, 2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
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Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
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Ignatenko, Yevgeniya. "GREEK REPERTOIRE OF THE UKRAINIAN AND BELARUSIAN HEIRMOLOGIA OF THE LATE 16TH–18TH CENTURIES: PRESENT STATUS OF RESEARCH." Scientific collections of the Lviv National Music Academy named after M.V. Lysenko, no. 47 (2021): 17–31. http://dx.doi.org/10.32782/2310-0583-2021-47.03.
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Laime, Sandis. "Latvian Laumas: Reflections on the Witchisation of Tradition." Tautosakos darbai 62 (December 30, 2021): 51–67. http://dx.doi.org/10.51554/td.21.62.03.
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In Baltic languages, the word laume/lauma initially referred to a certain supernatural being (Lithuanian laumė, Latvian lauma/laume, Prussian *laume). The analysis of written sources and folklore related to this supernatural being allows for the conclusion that Lithuania is both the core and the relic area of the laumė tradition, where the original beliefs have been retained; while Latvia, located at the periphery of the tradition territory, is the innovation area, where the perception of this supernatural being was substantially transformed. It was humanised and incorporated in the witchcraft belief system prior to or during the period of witch persecution (the 16th to 18th centuries). The article attempts to analyse the corpus of lauma tradition in order to clarify its position in the historical typology of Latvian witchcraft beliefs. The first chapter briefly describes three chronological stages of the development of Latvian witchcraft beliefs (night, dairy, and diabolic witches), characterises the lauma folklore sources and previous research. The second chapter analyses the lauma text corpus and attempts to find out which stages of the historical typology of witchcraft beliefs are reflected in the lauma folklore of the 19th–20th centuries. In the third chapter the hypothesis about the transformation of laumas from supernatural beings to dairy witches is argued.
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iraj, Fuad Mahbub, Ridwan Arif, M. Syadli, and Amril Amril. "The Existence and the Challenges of Sufi Literature in Indonesia." Jurnal Akidah & Pemikiran Islam 24, no. 1 (June 30, 2022): 243–70. http://dx.doi.org/10.22452/afkar.vol24no1.7.
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The article is aimed at elaborating on the challenges of Sufi literature in Indonesia. This research is library research using a historical approach to obtain data and conducting content analysis. This research shows that Sufi literary treasures are the largest and most important part of the Islamic literature treasury. Sufi poets are not only pioneers in the revival of national literature in their countries, but they are also pioneers of the rise of the Islamic world. Sufis did not write mystical and transcendental works which are individualistic in nature. Their works are also associated with a social life that appeared in political allegory and literary whit history patterns. Sufism has influenced Indonesian literature since the early era of the spread of Islam in the Archipelago, i.e., in the 13th century. The emergence and development of Sufi literature in Indonesia is a direct impact on the swift process of Islamization, in which among the main actors are saints, scholars, teachers, and Sufi scholars. The works of the 16th-18th centuries have their position in the overall history of Islamic intellectuals in Indonesia. There are many important aspects in these works, especially those related to the way of life, the picture of the world (weltanschauung), and the value system of society. Even these Sufi works influence modern Indonesian literature. The existence of Sufi literature in Indonesia in this modern era is being challenged. The technical issues such as difficulty in obtaining theory and material resources, as well as references for Islamic aesthetics, literature, and culture, were often propounded as a reason for the less attention to the study of Sufi literature. In reality, the real reason is not purely technical; it is caused by the domination of Western theory in their minds, especially from the philosophy of neo-positivism also there is an assumption that non-Western theory has never grown the relevant theory of literary and aesthetics.
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Polilova, Vera S. "The Poetics of the Carnation: The Word and the Image in Russian Poetry From Trediakovsky to Brodsky (In the Context of European Tradition). Part One." Imagologiya i komparativistika, no. 17 (2022): 7–36. http://dx.doi.org/10.17223/24099554/17/1.
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The research outlines the use of the word gvozdika (Eng. ‘carnation’, a species of Dianthus) in Russian poetry. The author takes the European tradition as a framework to describe and analyse diverse representations of the carnation in Russian, mainly poetic, texts of the 18th through 20th centuries, tracing the development and expansion of “carnation-driven” contexts and associations. Part One opens with a retrospective insight into the history of the carnation in European culture, debunking several popular misconceptions, related to the flower’s history and name, which had been uncritically repeated over many decades. The ubiquity of wild carnations has contributed to the belief that, like the rose and the lily, the carnation has a two-thousand-year cultural history. Thus, it might be assumed that the carnation’s beauty and spicy aroma should have set it apart from other flowers, so that it might gradually acquire various symbolic meanings. Indeed, researchers and writers have often noted the ancient symbolism of the carnation. Moreover, both popular and academic writings place the carnation in the limited and well-defined set of plants cultivated in Antiquity. The research into the historical significance of the carnation shows that its oft-postulated antiquity is nothing but wishful thinking: the cultural history of the carnation as well as its symbolic meanings cannot be traced back as a single process from Antiquity to the Present. Until the 14th century, the carnation was referred to by many different names; its literary and symbolic genealogy can only be traced back to the 15 th or 16th century, i.e. when it was introduced into horticulture and when stable designations for it appeared in the new European languages. Our analysis draws on comparative material from Spanish, Italian, French, German, and English poetry (poems by Luis de Gongora y Argote, Francisco de Quevedo, Joachim du Bellay, Remy Belleau, Pierre de Ronsard, and others) and employs numerous multilingual sources to shed light on the history of the carnation in European languages and literatures. In addition, we briefly trace the horticultural history of the carnation in Russia. The garden carnation, or the clove pink, has been known in Russia at least since the 17th century. It was among the plants bought in Holland by the Flower Office of Peter the Great. In the 18th century, the carnation was already widespread in Russian gardens: numerous detailed articles about the carnation, its varieties and cultivations are found in botanical directories and various indexes of the late 18th century. The Alphabetical Catalogue of Plants <...> in Moscow in the Garden of the Active State Councillor Prokofy Demidov, published in 1786, lists 52 varieties of the carnation. Yet, however popular the carnation was in everyday life, it rarely appeared in Russian literature of the 17th and 18th centuries.
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Mita, Masahiko. "North Indian Medieval Fort History Study." Impact 2021, no. 4 (May 11, 2021): 44–45. http://dx.doi.org/10.21820/23987073.2021.4.44.
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The studies of Assistant Professor Masahiko Mita, Graduate School of Humanities, Nagoya University, Japan, have included the early medieval history (6th to 13th centuries) of Rajasthan. Recently, he has been investigating the later medieval period and beyond (after the 14th century). By interpreting satellite images of forts, Mita has constructed an understanding of the typology of forts and their historical change. He found that 8th to 18th century Rajasthan forts as royal capitals are classified into three major types: large-scale hilltop fort; minor hilltop fort + fortified palace-city; and flat fortified city. In addition, he discovered that the large-scale hilltop fort was comparatively popular before the 13th century but from the 16th century onward, especially in the 17th century, both the minor hilltop fort + fortified palace-city and flat fortified city had become standard as major Rajput kingdoms became stable as regional royalty under the Mughal rule. Mita is interested in expanding on his findings to date in order to elucidate how the changes related to the state system, military conditions, urban settlements and socio-economic systems of those times. He will consider the politico-economic meanings of the changes from the aspect of the relation of kingship and commerce. Mita is also working to explain the structural transformation of royal capital cities by considering the changing Rajput state formation of the same periods. Ultimately, this work will shed light on historical trends from a different viewpoint and methodology to former studies that used literary sources.
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Millerstrom, S., and P. V. Kirch. "Petroglyphs of Kahikinui, Maui, Hawaiian Islands: Rock Images within a Polynesian Settlement Landscape." Proceedings of the Prehistoric Society 70 (2004): 107–27. http://dx.doi.org/10.1017/s0079497x00001134.
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We report on the recording and analysis of 17 petroglyph or pictograph sites, containing a total of 168 glyphic units, carried out as part of a large scale survey of the ancient district (moku) of Kahikinui, on south-eastern Maui Island, Hawaiian Islands. In contrast with previous studies which have tended to view Hawaiian petroglyphs as divorced from their larger archaeological context, we analyse and interpret this corpus in terms of a landscape-level settlement analysis. The Kahikinui petroglyphs exhibit a regular and limited range of motifs, with certain styles of anthropomorphs and zoomorphs (especially dogs) dominating; petroglyphs dating to the early post-European contact period are characterised by Roman lettering reflecting early missionary efforts at literacy. Petroglyphs are strongly associated either with an early historic-period trail, or with rockshelters and cliff faces where there is evidence for freshwater springs or seeps. In the arid environment of Kahikinui, freshwater was a precious resource, and the petroglyphs may have served as territorial markers, or signs of individual ownership or rights of access. Excavations at three rockshelter sites with petroglyphs provide indirect evidence for dating these petroglyphs to the late prehistoric era (16th to 18th centuries AD). Comparisons with petroglyph sites on other islands in the Hawaiian archipelago indicate the existence of distinct regional variations.
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Parker, Charles H. "Trade and Finance in Global Missions (16th–18th Centuries). Hélène Vu Thanh and Ines G. Županov, eds. Studies in Christian Mission 57. Leiden: Brill, 2021. xviii + 314 pp. $166." Renaissance Quarterly 75, no. 4 (2022): 1376–78. http://dx.doi.org/10.1017/rqx.2022.379.
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Movchan, Raiisa. "‘Works and Days’ of Valerii Shevchuk (to the 80th Anniversary of Birth)." Слово і Час, no. 9 (September 8, 2019): 21–33. http://dx.doi.org/10.33608/0236-1477.2019.09.21-33.
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The essay is focused on the classic of the 20th century Ukrainian literature Valerii Shevchuk and his complex and diverse literary work in various genres. He is a writer (poet, prose writer, play writer), historian of culture, literary scholar, archivist, translator, memoirist, prominent representative of Kyiv Sixtiers, leader of ‘Zhytomyr prose school’ and forerunner of Ukrainian postmodernists. Special attention is paid to the sources of the author’s work, its metaphysical connection with Zhytomyr where he was born, and Kyiv where he has been living and writing and endured a decade of forced solitude remaining free, where he truly established himself as a Ukrainian writer. His research activity and translation work, focused on Ukrainian history and Old Ukrainian literature (particularly of the 16th–18th centuries), provoked the writer’s interest in Ukrainian Baroque tradition and its transformation in his own works.
It all started with poetry, which he never stopped writing. That is why the subjective stuff is also important in his prose, which is rational in its neo-baroque basis. The essay provides a general overview of the specific features of Shevchuk’s individual style, which is characterized by combination of realistic authenticity with convention or irreality, ‘high’ and ‘low’ narration style, travesty of storylines and images, parabolic technique, historiosophy, irony, etc. Worthy of separate attention and high esteem is the scholarly work of the writer and his contribution to the general field of culture. This activity includes preparation of different anthologies and collections, numerous translations of Kyivan Rus texts into modern Ukrainian, many articles, prefaces, extensive historical and cultural studies, etc. The work of Valerii Shevchuk is important for the humanities and promotes self-consciousness and self-empowerment of Ukrainians, as well as their communication with the world cultural heritage.
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Walczak-Delanois, Dorota. "Poems by Polish Female Poets and the Burning Issue of Religion." Religions 12, no. 8 (August 9, 2021): 618. http://dx.doi.org/10.3390/rel12080618.
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The aim of this paper is to show the presence of religion and the particular evolution of lyrical matrixes connected to religion in the Polish poems of female poets. There is a particular presence of women in the roots of the Polish literary and lyrical traditions. For centuries, the image of a woman with a pen in her hand was one of the most important imponderabilia. Until the 19th century, Polish female poets continued to be rare. Where female poets do appear in the historical record, they are linked to institutions such as monasteries, where female intellectuals were able to find relative liberty and a refuge. Many of the poetic forms they used in the 16th, late 17th, and 18th centuries were typically male in origin and followed established models. In the 19th century, the specific image of the mother as a link to the religious portrait of the Madonna and the Mother of God (the first Polish poem presents Bogurodzica, the Virgin Mary, the Mother of Jesus) reinforces women’s new presence. From Adam Mickiewicz’s poem Do matki Polki (To Polish Mother), the term “Polish mother” becomes a separate literary, epistemological, and sociological category. Throughout the 20th century (with some exceptions), the impact of Romanticism and its poetical and religious models remained alive, even if they underwent some modifications. The period of communism, as during the Period of Partitions and the Second World War, privileged established models of lyric, where the image of women reproduced Romantic schema in poetics from the 19th-century canons, which are linked to religion. Religious poetry is the domain of few female author-poets who look for inner freedom and religious engagement (Anna Kamieńska) or for whom religion becomes a form of therapy in a bodily illness (Joanna Pollakówna). This, however, does not constitute an otherness or specificity of the “feminine” in relation to male models. Poets not interested in reproducing the established roles reach for the second type of lyrical expression: replacing the “mother” with the “lover” and “the priestess of love” (the Sappho model) present in the poetry of Maria Pawlikowska-Jasnorzewska. In the 20th century, the “religion” of love in women’s work distances them from the problems of the poetry engaged in social and religious disputes and constitutes a return to pagan rituals (Hymn idolatrous of Halina Poświatowska) or to the carnality of the body, not necessarily overcoming previous aesthetic ideals (Anna Świrszczyńska). It is only since the 21st century that the lyrical forms of Polish female poets have significantly changed. They are linked to the new place of the Catholic Church in Poland and the new roles of Polish women in society. Four particular models are analysed in this study, which are shown through examples of the poetry of Genowefa Jakubowska-Fijałkowska, Justyna Bargielska, Anna Augustyniak, and Malina Prześluga with the Witches’ Choir.
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Zhurova, Lyudmila I. "The history of Maximus the Greek’s epistles against Luther (in defense of icon worship)." Sibirskiy filologicheskiy zhurnal, no. 4 (2021): 56–68. http://dx.doi.org/10.17223/18137083/77/5.
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The Russian scholarly tradition describes the religious struggle against Lutherans, starting with the works by Maximus the Greek. A. I. Ivanov’s guidebook includes six words related to the publicist’s anti-Protestant polemic. Although, the Epistle against Heretics on Worship of Holy Icons is a special variant of Epistle 6 by Iosif Volotsky the Apostle and does not belong to Maximus the Greek. Another work, The Epistle against Lutherans is the treatise by Starets Artemius. Maximus the Greek is the author of the Epistle against Luther on Worship of Holy Icons. It exists as an intravitam manuscript (mid-16th century) with the author’s corrections and as a copy from the Pomorskoye Sobraniye (18th-19th centuries), without the author’s corrections, but with several fuller archetypal readings. Maximus the Greek’s relying on oral sources resulted in misrepresenting the Lutherans’ teaching of icon worship: he assumed Lutherans to worship icons of Jesus Christ, the Virgin, and John the Baptist. Of concern is the manuscript’s dating. Maximus the Greek meant to disprove Luther’s teaching of non-worship of holy icons and constructed his speech on appeals to Luther. Vocatives, appellatives, and imperatives are the expressive components reflecting the mood and emotional state of the indignant author. These should indicate that the Epistle was written before Luther’s death in 1546. However, Maximus the Greek writings tend to follow a polemical script, and in this Epistle, the learned monk quotes Luther’s address to him, suggesting that it was written before 1552 when Messingheim appeared in Moscow with protestant works.
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Yusupova, Dilaram Yunusovna. "Istoriko-Geograficheskaia Literatura Srednei Azii XVI-XVIII vv. (Pis’mennye istochniki), (The Historical and Geographical Literature of Central Asia in the 16th through 18th centuries: The written sources). B.A. Akhmedov. Tashkent 1985, 262 pp." Iranian Studies 21, no. 1-2 (1988): 156–59. http://dx.doi.org/10.1017/s0021086200014961.
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DYDYK-MEUSH, Hanna. "COMPATIBILITY VS COMBINATORICS FOR THE DEVELOPMENT OF THE HISTORY OF UKRAINIAN LANGUAGE." Ukraine: Cultural Heritage, National Identity, Statehood 32 (2019): 293–303. http://dx.doi.org/10.33402/ukr.2019-32-293-303.
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The relevance of the studies is due to the need for a comprehensive analysis of compatibility in the Ukrainian language according to written sources of the 16th–18th centuries; special attention is paid to the causes of the emergence and formation of combinatorial connections on the example of adjective-substantive word combinations. The study of combinatorics in the Ukrainian language of the 16th–18th centuries based on one-type phrases actualizes in the future the need to compare lexical-syntactic combinatorial changes in the Ukrainian language at different stages of its development as a necessary condition for creating a synthetic study on compatibility. The scientific novelty of the thesis is that the first time combinatorics (compatibility) in the Ukrainian language of the 16th–18th centuries was studied comprehensively on the basis of combinatorial linguistics in combination with cognitive linguistics, substantive phrases. In this paper, for the first time, a scale of combinatorial (compositional) semantics was proposed for analyzing the compatibility in diachrony; for the first time, the principles of the combinatorial dictionary of the Ukrainian language of the 16th–18th centuries were developed. Keywords the monuments of writing, сompatibility, сombinatorics, active compatibility, passive compatibility, phrase.
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Hill, Matthew, Joyce Lorimer, Murdo J. MacLeod, and Evelyn S. Rawski. "Settlement Patterns in Early Modern Colonization, 16th-18th Centuries." International Journal of African Historical Studies 33, no. 1 (2000): 210. http://dx.doi.org/10.2307/220313.
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Sulyak, S. G. "V.A. Frantsev and Carpathian Rus." Rusin, no. 64 (2021): 89–114. http://dx.doi.org/10.17223/18572685/64/5.
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Frantsev Vladimir Andreevich (April 4 (16), 1867 – March 19, 1942) – a Russian Slavicist, who authored more than 300 works on Slavic studies. He graduated from a Warsaw grammar school, then studied in the Imperial Warsaw University. In 1893–1895, V. Frantsev made several journeys abroad with the academic pupose. In 1895, he began to prepare for the master’s degree. In 1897, he went abroad and spent three years there. In 1899, V.A. Frantsev made a trip to Ugrian Rus, after which published an article “Review of the most important studies of Ugric Rus” in the Russian Philological Bulletin (1901, Nr. 1–2) in Warsaw. During his trip, V.A. Frantsev met and subsequently maintained contacts with prominent figures in the revival of Ugrian Rus. In 1899, he became Associate Professor of the Department of the History of Slavic Dialects and Literatures of the Imperial Warsaw University, in 1903 – an extraordinary professor, in 1907 – an ordinary professor. In 1900–1921, V.A. Frantsev lectured at the University of Warsaw, which in 1915 moved to Rostov-on-Don in connection with WWI. Teaching actively at the University, he devoted his free time to archival studies, working mainly in the Slavic lands of Austria-Hungary, where he went “for summer vacations” from 1901 to 1914. Sometimes he continued his work during the winter vacations and Easter holidays, as in 1906/07 and in 1907/08, when the university did not function due to student unrest. V.A. Frantsev reported to the “Society of History, Philology and Law” at the University of Warsaw, of which he was an active participant. In 1902–1907, Frantsev published almost all of his major works (except P.Y. Shafarik’s correspondence, published much later). Among them were his master’s thesis “An Essay on the History of the Czech Renaissance” (Warsaw, 1902), doctoral dissertation “Polish Slavic Studies in the late 18th and first quarter of the 19th century” (Prague, 1906), “Czech dramatic works of the 16th – 17th centuries” (Warsaw, 1903), etc. In 1909, during heated discussions on the future structure of Chełm-Podlasie Rus, he published “Maps of the Russian and Orthodox population of Chełm Rus with statistical tables”. In 1913, V.A. Frantsev became a member of the Czech Royal Society of Sciences. Since 1915, he was a corresponding member of the Imperial Academy of Sciences in St. Petersburg in the Department of Russian Language and Literature. He did not accept the October Revolution, yet never publicly opposed the new government. At the end of 1919, he received an offer from the Council of Professors of the Prague Charles University (Czechoslovakia) to head the Russian branch of the Slavic Seminar. In Czechoslovakia, he became a professor at Charles University. In 1927, he took Czechoslovak citizenship. V.A. Frantsev’s life was associated with the Russian emigration. He was a full member and chairman of the Russian Institute, as well as chairman of the “Russian Academic Group in Czechoslovakia”, deputy chairman of the “Union of Russian Academic Organizations Abroad”, a member of the Commission for the Study of Slovakia and Subcarpathian Rus. In 1924, the Uzhhorod “A. Dukhnovich Cultural and Educational Society” republished V.A. Frantsev’s From the Renaissance Era of Ugric Rus under the title On the Question of the Literary Language of Subcarpathian Rus and a brief From the History of Writing in Subcarpathian Rus (1929). In 1930, The Carpathian Collection was published in Uzhhorod, with Frantsev “From the history of the struggle for the Russian literary language in Subcarpathian Rus” in the preface. He spent his last years in Czechoslovakia occupied by Nazi Germany. V.A. Frantsev died on March 19, 1942, a few days before his 75th birthday. He is buried in the Olshansk cemetery in Prague.
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Páll-Szabó, Ferenc, and Kinga Szabó. "Magic and its Tools in Cluj in the 16th–18th Centuries." Transylvanian Review 30, no. 2 (August 1, 2021): 56–64. http://dx.doi.org/10.33993/tr.2021.2.05.
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Del Sole, Francesco. "Architectural Instructions in Italy between the 16th and 18th Centuries." Athens Journal of Architecture 8, no. 4 (October 5, 2022): 359–78. http://dx.doi.org/10.30958/aja.8-4-3.
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Carlo Borromeo’s Instructions represent the only practical application of the Tridentine decrees in architecture. However, historians over time have given little weight to the work, which is mostly considered a simple parish handbook due to its practical-functional nature used to treat the sacred space. New research conducted on the literary work has focused on the massive diffusion of this treatise in the undergrowth of the ecclesiastical literature of the time, testifying to how much the Instructions are linked to the historical context and the spiritual needs of the post-Tridentine Church. The great novelty of the work lies in the fact that it completely overturned the way of writing about architecture. In the writings of Carlo Borromeo, a continuous interweaving between the doctrine of the soul and the sacred building is outlined to give the Church the image of an institution organically constituted in its material and spiritual reality. The influence of this work outside the Milanese context in which Carlo Borromeo worked is still to be clarified, especially in the South of Italy, which experienced the peak of its Counter-Reformation season between the seventeenth and eighteenth centuries. Here, Instructions will be analyzed along with the Antica Basilicografia of Pompeo Sarnelli (1686) and Il Rettore ecclesiastico of Marcello Cavalieri (1688), two writings born in the diocese of Benevento under the wing of the bishop Vincenzo Maria Orsini, a native of Gravina di Puglia.
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Vékony, Vivien. "Gerencsér." Magyar Nyelvjárások 59 (2021): 55–66. http://dx.doi.org/10.30790/mnyj/2021/04.
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The paper studies the history of two occupational names in Hungarian language with the same meaning, the words gerencsér ‘potter’ of Slavic and fazekas ‘potter’ of Hungarian origin. The research involves the introduction of common noun, anthroponym, and toponym occurrences of the words across three different historical linguistic eras (11th– 16th centuries, 16th–18th centuries, and 18th–20th centuries). Based on my study, the gerencsér common noun referring to an occupation could enter the Hungarian language already during the early Old Hungarian Era in the western part of the country and it also served as the basis of settlement names. Fazekas, at first, was used only in the eastern part of the country. It began to spread in the western region from the 14th century, gradually pushing back gerencsér that became an increasingly rare dialectal lexeme by the 20th century. The method used in the paper may also contribute to the better understanding of the history of other words
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Kadirova, Enze Khanafievna. "PHRASEOLOGICAL UNITS IN THE OLD-TATAR LITERARY LANGUAGE OF THE 16th – 18th CENTURIES." Tatarica 12, no. 1 (2019): 16–31. http://dx.doi.org/10.26907/2311-2042-2019-12-1-16-31.
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Cosma, Ela. "Enacted “Jus Valachicum” in South Transylvania (14th-18th Centuries)." Studia Universitatis Babeș-Bolyai Historia 67, no. 1 (September 30, 2022): 3–20. http://dx.doi.org/10.24193/subbhist.2022.1.01.
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"Enacted “Jus Valachicum” in South Transylvania (14th-18th Centuries). The case studies presented in our approach analyse from the perspective of legal history several medieval and premodern historical documents. They reflect enactments of the Jus Valachicum in South Transylvania among the Romanians living on the Saxon Land, in Mărginimea Sibiului, and in its vicinity, in the citadel and Land of Făgăraş. Illustrations and prescriptions of enacted Romanian customary law are included in: the Romanian-Saxon peace convention of Cristian (13 January 1383); the protocol of the seat of Sălişte (16th-18th centuries); Constitutio gremialis Sedis Szeliste (1585); Cartea ocolniță from Răşinari (22 May 1488); Transmissionales in causa Possesionis Resinar contra Liberam Regiamque Civitatem Cibiniensem (1784); the Jura (Rights) of Răşinari (15th-18th centuries); the Statutes of Făgăraş (15 May 1508). These enactments of Jus Valachicum abolish the bias of a strictly oral, unwritten and unstructured Romanian customary law. They also confirm de iure the legal situation extant de facto, thus proving the long uninterrupted use of Jus Valachicum among the South-Transylvanian Romanians during the 14th-18th centuries. Keywords: Jus Valachicum, enactments of Romanian customary law, South Transylvania, Mărginimea Sibiului, Țara Făgăraşului, 14th-18th centuries"
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Kamoliddin, Shamsiddin. "ЎZBEKISTONNING TARIKHY HARITALARI." Infolib 23, no. 3 (September 30, 2020): 54–61. http://dx.doi.org/10.47267/2181-8207/2020/3-020.
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Recent studies in the field of historical cartography show that on political maps of the world made in Western Europe in the 16th-18th centuries, the region of Central Asia was called by such names as Usbek, Usbekia, Özbegistan. This article discusses two of such maps. The first is the «Map of the Caspian Sea and the Uzbek Country» compiled in 1735 by the Danish mapmaker Abraham Maas, and the second is the «Map of the Caspian and Aral Seas» compiled by the Greek traveler Vasilio Vatatsi and published in 1732 in London. The place-name «Uzbekistan» is also found in textual sources of the XVI – XVIII centuries. These data show that the place-name «Uzbekistan» was not entered to use in 1924 by the Russians, but was widely used in the political and historical-geographical literature of Europe in the 16th – 18th centuries. At that time, the toponyms Usbek, Usbekia, Özbegistan were used in relation to the entire Central Asia, and meant the state of the Sheibanids and Ashtarkhanids.
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Mukhetdinov, D. V. "The Slavic Qur’an Translation of the 16th–18th Centuries: Poland and Russia." Islam in the modern world 17, no. 3 (November 11, 2021): 45–82. http://dx.doi.org/10.22311/2074-1529-2021-45-82.
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This paper aims to continue and develop the research cycle on history of Qur’an translations in Europe. The paper deals with rethinking of possible background of Russian Qur’an translations, commonly traced back up to the first half of the 19th century. Ca. 1800 the tradition of Qur’an translating in Russia was already rich and varied in its scientific, literary and religious contexts. However, its origin could be found in the earlier similar tradition of Lithuanian Tatars, which was developed at least from the 16th century in intellectual space of the three states, namely Grand Duchy of Lithuania, Rzeczpospolita and Tsardom of Russia. This Muslim ethnocultural group shaped their own Qur’an translation school in the West Russian (Ruthenian, Old Belorusian) language closely related to modern Russian.
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Giunashvili, Helen, and Tamar Abuladze. "Persian Historical Documents of Georgia (Sixteenth to Eighteenth Centuries): Aspects of Linguistic Analysis." Journal of Persianate Studies 5, no. 1 (2012): 35–42. http://dx.doi.org/10.1163/18747167-12341236.
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Abstract Iranian-Georgian interrelation in the 16th to 18th centuries is reflected in the rich collections of Persian historical documents preserved in Georgian depositories. Their language, lexis, semantics, style, and phraseology clearly reveal the literary language’s development in the common cultural area. This article examines a document issued by Shah ʿAbbās II in 1658 concerning a toyul for Papuna Tsitsishvili, a representative of the famous Kartli princely house.
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Liščák, Vladimír. "Franciscan Missions to China and the Czech Crown Lands (from the 16th Century to the 18th Century)." Archiv orientální 82, no. 3 (December 13, 2014): 515–38. http://dx.doi.org/10.47979/aror.j.82.3.515-538.
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The article examines the Franciscan missions in China in modern times, with a specific focus on the members of the Bohemian Franciscan Province. The 16th and 17th centuries were periods of significant success for Roman Catholic missions, including the Franciscans. These two centuries differ from the preceding period, as evidenced in the radical changes that took place in relation to the organization of missions and their relationship with their European bases. The world was divided into areas under the Portuguese padroado and areas under the Spanish patronato. The system was later completed by the establishment of the Sacra Congregatio de Propaganda Fide, under the auspices of the Roman Curia. The beginning of the Catholic missions to China dates to the second half of the 16th century, but the real flowering of the missions began with the participation of the new missionaries coming to China after the 1680s. The Chinese Rites controversy in the 17th and 18th centuries was one of the factors which led to the prohibition of Christianity and the expulsion of Catholic missionaries from China. Nevertheless, some missionaries were illegally active in China from 1724 onwards. Among the Franciscan missionaries to China there were four friars from the Czech Crown lands, who were working in China during the time of the illegal missions. They were among the most important representatives of the Franciscan missions in China, along with their Italian confreres.
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ŠIMEČKOVÁ, MARTA. "(DIS)KONTINUITA ČEŠTINY 16.-18. STOLETÍ NA PŘÍKLADU HLÁSKOSLOVÍ." Slavia Occidentalis, no. 77/1 (June 15, 2020): 123–33. http://dx.doi.org/10.14746/so.2020.77.9.
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A majority of the earlier scholarly publications (literary and linguistic) contain negative assessments of the Czech language from the 17th and 18th centuries. This valuation is in accordance with the political, social, religious and cultural developments in Bohemia after the battle of White Mountain (Bílá hora) on 8 November 1620. Following the battle, the Habsburg Monarchy was established and Bohemia was yet again subjected to the Catholic Church. The function of the Czech language was limited with German becoming the main language spoken by the Bohemian aristocracy and city dwellers. German was the official language and, along with Latin, the language of science. As a result of the functional restrictions, Czech books were printed in limited literary fields, especially religious, historical and practically-oriented texts. The language in which they were written was described as degraded, unstable and incorrect. It was connected with the decline of the standard language, deformed by dialectisms, neologisms and an enormous number of loan words from German. However, is this interpretation of the Czech language from the 17th and 18th centuries correct? I have analysed over 100 prints from the 16th to the 18th centuries, focusing on four phonological phenomena: prothetic v-, dipthongisation ú- > ou- and ý (í) > ej and the change é > í. These changes occurred in texts from the 16th century (or even earlier), then some of them were repressed (ej, í in word ending, prothetic v-) or fixed as a part of Czech print (initial ou-, v- by words stabilized with this nonetymological consonant). It is evident that 1) there was continuous development instead of discontinuity, 2) the earlier negative estimation of the Czech language after 1620 was inaccurate. It is imperative to investigate the Czech language from a historical perspective in detail, without prejudice or ideology.
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Twose, Gareth, and C. B. McCully. "Adverbial function in English verse: the case of thus." Language and Literature: International Journal of Stylistics 10, no. 4 (November 1, 2001): 291–306. http://dx.doi.org/10.1177/0973-9470-20010804-02.
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In this article we argue that the use of the word thus in poetry sees a profound and significant expansion in the range and frequency of its uses in the 16th and 17th centuries. Using data compiled by electronic searches, we show that the use of the word reached its apogee in Milton's poetry - and then subsequently declined in the 18th, 19th and 20th centuries. The article explores the links between the use of thus and the epic form in poetry, thereby providing some confirmatory evidence of the relationship between style and function in poetry. It also looks at diachronic, literary factors motivating poetic change.
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Santana, Juan Manuel. "The Formation of North African Otherness in the Canary Islands from the 16th to 18th Centuries." Culture & History Digital Journal 9, no. 2 (December 30, 2020): e012. http://dx.doi.org/10.3989/chdj.2020.012.
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The current study of the North Africans of the Canary Islands during the 16th-18th centuries represents a contribution to the question of the development of the Muslim stereotype in Spain. This population with origins almost exclusively in north-western Africa, an area known at the time as Barbary, was forcibly relocated to the islands. Most of the Old Christians at the moment of the Royal Decree of 1609 expelling of the Moriscos from the Peninsula declared that the Moriscos of the archipelago were good Christians and loyal vassals. The archipelago was hence the only area of the Spanish Crown where they were not expelled. Fear served the monarchies of new emerging modern state to secure power and fashion a proto-national identity that differentiated individuals of different cultures and religions. The Moriscos of the archipelago were therefore throughout three centuries one of the main collectives singled out for religious, political and economic reasons.
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Rachański, Chris. "Studies in the Philosophy of the Jesuits in Poland in the 16th to 18th Centuries." Forum Philosophicum 5 (2000): 290–91. http://dx.doi.org/10.5840/forphil2000531.
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Schuppener, Georg. "Studies in the Philosophy of the Jesuits in Poland in the 16th to 18th centuries." Forum Philosophicum 10 (2005): 294–95. http://dx.doi.org/10.5840/forphil20051049.
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Kim, Yi-Suk, Hankyu Kim, Jong Ha Hong, Hye-Jin Lee, Myeung Ju Kim, and Dong Hoon Shin. "Lumbosacral Defects in a 16th–18th-Century Joseon Dynasty Skeletal Series from Korea." BioMed Research International 2018 (June 27, 2018): 1–7. http://dx.doi.org/10.1155/2018/7406797.
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Paleopathological evidence for congenital and degenerative disorders of the lumbosacral vertebrae is informative about ancient individual lifeways and physical conditions. However, very few studies have focused on the paleopathology of the lumbosacral vertebrae in ancient skeletal series from East Asia. One reason for the lack of studies is that skeletal samples from East Asia are typically insufficient in size to represent populations for comparative studies within the continent. Here, we present the first comprehensive analysis of lumbosacral defects in an East Asian human skeletal sample, examining occurrences of spina bifida occulta (SBO), lumbosacral transitional vertebrae (LSTV), and spondylolysis in remains from Joseon tombs dating to the 16–18th centuries in Korea. In this study, we present an alternative methodology for understanding activities of daily life among ancient Koreans through paleopathological analysis.
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SALINAS, Maximiliano. "Christianity, Colonialism and Women in Latin America in the 16th, 17th and 18th Centuries." Social Compass 39, no. 4 (December 1992): 525–42. http://dx.doi.org/10.1177/003776892039004003.
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Varnikova, Evgenia N. "Semantic and Word-Formation Features of Horse Names in the History of the Russian Language (Based on the Inventory Books of Vologda Monasteries in the 16th — Early 18th Centuries)." Вопросы Ономастики 17, no. 1 (2020): 47–83. http://dx.doi.org/10.15826/vopr_onom.2020.17.1.003.
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The paper considers a historical aspect of zoonymic studies which has not been sufficiently developed. The history of Russian horse names (hipponyms) is explored using zoonymic data from the inventories of the Vologda monasteries in the 16th — early 18th centuries, the materials from Listings of horses (Moscow, 1665), and archival documents of the Soviet farms of Sevmaslotrest from 1930s. The author identifies the lexical structure of Early Modern Russian hipponymy, delves into the meaning of names and appellatives they derive from, analyses the structure of horses’ names, and describes the name formation techniques. The studied sources bring the picture of the general development of lexical patterns in the Russian hipponymy. As it turns out, the vocabulary of Early Modern Russian hyponymy is almost identical with the Old Russian anthroponomy, which attests to their genetic unity. At the same time, the use of Christian names is noted, with these becoming more popular in the given period. The article also deals with structural types of Early Modern Russian hipponyms: zoonyms having a substantive form (nicknames formed from onomastic, agential, zoological, and object nouns; zoonymic compounds; suffixal compounds); adjective-based zoonyms; mixed names. In monastic scripts of the 16th — early 18th centuries, the vast majority of units used as hipponyms are “prefabricated” traditional names, the cases of creating original animal names are rare. In the latter case, zoonyms are usually formed using suffixal patterns peculiar for agentive and anthroponomic vocabulary. The word-building patterns include the onymisation of appellatives (sometimes by metaphoric transfer), substantivisation (nominalization) of adjectives, transonymisation of personal and place names. Due to the semantic, structural, and word-formation proximities between Early Modern Russian zoonymy and Old Russian anthroponomy, zoonymic vocabulary of the 16th–18th centuries provides a reliable source on Old Russian onomasticon, as well as explains the “anthroponymic” nature of modern Russian zoonymy and the active use of personal names for animals at present. This practice turns out to have deep historical roots.
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Cruz Isidoro, Fernando. "«Vistas» de Sanlúcar de Barrameda. Imagen del poder de la casa ducal de Medina Sidonia." ACCADERE. Revista de Historia del Arte, no. 1 (2021): 11–29. http://dx.doi.org/10.25145/j.histarte.2021.01.01.
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This article addresses the reflected image of the city of Sanlúcar de Barrameda (Cádiz, Spain), which was the capital of the dominion of the Pérez de Guzmán family, counts of Niebla and dukes of Medina Sidonia, located at the mouth of the Guadalquivir. Its iconographic representation as “view,” throughout the 16th to 18th centuries, has been an idealized literary and artistic object, and approached in a topographical way due to its strategic and emblematic value for the Crown and the Ducal House, as seat of the Fleet of the Indies.
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Hakobyan, Hayk, Shakhban M. Khapizov, and Hovhannes Beylerian. "ALANS IN THE ARMENIAN WRITTEN SOURCES OF THE 12th –18th CENTURIES." History, Archeology and Ethnography of the Caucasus 17, no. 4 (December 29, 2021): 768–77. http://dx.doi.org/10.32653/ch174768-777.
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The paper presents the translations, introduction and interpretation of information about Alans, obtained from the Armenian written sources of the 12th – 18th centuries. The subject of research is information from the following sources: Armenian historical works published in Russian or the original language, as well as historical or grammatical works, aide-memoirs and colophons of manuscripts that have not yet been in the focus of researchers’ attention or are introduced into the scientific use for the first time. Most of the sources published here have been identified in the collection of the M. Mashtots Research Institute of Ancient Manuscripts (Matenadaran). The information of the Armenian written sources dates the 12th – 18th centuries. This allows us to clarify the ethno-confessional map of the Caucasus in the 12th – 14th centuries and its transformation in the later period. Some of them, in particular, suggest the idea about the identity of ethnonyms “Alans” and “Osi/Oseti”. The sources also provide information about the written languages of the peoples of the Caucasus that were used in worship service. The paper pays great attention to the study of the issues of the “Alans”, “Alan Region” and “Alan Gates” mentioned in Armenian sources of the 16th – 18th centuries. The study uses the analysis of the available information on this oeconym, since in late Armenian sources the Alan Gates are localized in Derbent, and the terms “Alans” and the “Alan Region” are used in relation to the population and territory of the former Caucasian Albania.
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Dudás, Előd. "Dvojna tradicija latinice u Hrvata: povijesni pregled." Studia Slavica Academiae Scientiarum Hungaricae 65, no. 2 (February 24, 2022): 249–58. http://dx.doi.org/10.1556/060.2020.00021.
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Povijest hrvatske latinične grafije je iznimno bogata i istraživačima pruža brojne zanimljivosti, mada je dosad bilo objavljeno veoma malo djela o toj temi. Prvi takav pokušaj je bio Maretićeva povijest latiničke grafije (Maretić 1889). Svakako treba istaknuti rad Milana Moguša i Josipa Vončine (Moguš–vončina 1969) koji je u mnogočemu ispravio Maretićeve pogrešne tvrdnje. Također u posljednje vrijeme je bilo objelodanjeno nekoliko radova o povijesti latiničke grafije u Hrvata (Kapetanovič 2005, Farkaš–Ćurak 2016, Farkaš 2019). Kad se govori o istraživanju hrvatske latinice, nikako ne smijemo zaboraviti doprinos Lászla Hadrovicsa. On je bio jedini koji se usredotočio na detaljniji prikaz dvojnog razvoja latinice u Hrvata od samih početaka. U ovom ćemo radu ići njegovim tragovima, budući da je cilj našega rada predstavljanje dvojne tradicije hrvatske latinice i onog kulturnopovijesnog konteksta koji je okarakterizirao razvoj hrvatske grafije.U razvoju latinice crkva je imala najvažniju ulogu. Crkva je bila i središte pismenosti u srednjem vijeku. Iz toga slijedi da izgovor određenih latinskih glasova je utjecao na razvoj grafije pojedinih nacionalnih jezika. U slučaju hrvatskog jezika sve to je još posebnije, budući da na južnom dijelu Hrvatske nalazimo jak talijanski i mletački utjecaj, a na sjevernom je dijelu, što naime poklapa s Zagrebačkom biskupijom, očit jak mađarski utjecaj. Južna je tradicija pratila talijanski način izgovora latinskih glasova, što je utjecalo i na razvoj latiničke grafije. S druge strane nalazimo mađarski način izgovora lat. /s/, tj. [ʃ], [ʒ] na sjevernom području. Ova dva sustava su stoljećima karakterizirali hrvatsku latiničnu grafiju, međutim od kraja XVI. stoljeća je bilo više pokušaja za primjenu mješovitog sustava, a jedino je bilo to uspješno u slavonskoj grafiji XVIII. stoljeća.The history of the Croatian Latin-script orthography is remarkably rich and contains several interesting facts for the researchers; however, only a handful of writings have been published in this matter. The first work written in the topic is Maretić’s history of orthography (Maretić 1889). It is also important to mention the study by Milan Moguš and Josip Vončina (Moguš–vončina 1969), in which they corrected several false statements written by Maretić. Recently, a few more papers on orthographic history have been published (Kapetanovič 2005, Farkaš–Ćurak 2016, Farkaš 2019); nevertheless, it is necessary to point out the work by László Hadrovics, the only researcher in the subject who paid great attention to the dual tradition of the Latin-script orthography in the Croatian language. Following the steps of Hadrovics, the main goal of this paper is to present which cultural historical reasons determined the development of the dual tradition of the Croatian Latin-script orthography as well as to introduce the use of graphemes in detail.The church played an important role in the development of the Latin script. During the Middle Ages, the church counted as the centre of the literacy, thus it is obvious that the ecclesiastical Latin pronunciation defined the evolution of the individual national languages’ orthographies. From this point of view, the Croatian is a special case, as in the Middle Ages, the Southern Croatian areas were strongly affected by the Italian, more precisely by the Venetian language, while in the northern areas, overlapping the Archdiocese of Zagreb, a strong Hungarian impact can be observed. The southern orthographic tradition follows the Italian pronunciation, i.e. the spelling is also based on the current Italian orthography. Nevertheless, in the northern areas, the Latin /s/ phoneme is pronounced in a Hungarian way, as [ʃ] or [ʒ]. The two orthographic systems were in use side by side over the centuries; nonetheless, since the end of the 16th century, there were several attempts to create a “mixed” system, which was successfully carried out only in the 18th-century Slavonian orthography.
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Spiekermann, Björn. "Der Atheismus in Enzyklopädien der Frühen Neuzeit." Daphnis 49, no. 3 (July 14, 2021): 479–524. http://dx.doi.org/10.1163/18796583-12340028.
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Abstract This article examines definitions and evaluations of as well as alternative terms for ‘atheism’ in encyclopedias of the early modern period. In a representative overview it will be shown that the early modern discourse about atheism must be interpreted in the light of the history of concepts, of ideas and of knowledge: Not only was the scope of the term ‘atheism’ much broader in the 16th and 17th centuries than it is today, but the sometimes highly ambitious attempts to classify the phenomenon of atheism according to the early modern orders of knowledge remained influential during the 18th and well into the 19th century.
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Yuzanna M., Azikova. "The conceptualization problems of traditional social order in Kabarda (XVI–XVIII centuries)." Kavkazologiya 2022, no. 3 (September 30, 2022): 41–65. http://dx.doi.org/10.31143/2542-212x-2022-3-41-65.
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This paper analyzes the ways of reconstruction and conceptualization of the traditional organiza-tion of society and power of Kabarda in the 16th–18th centuries. This work studies features of the presentation in the generalizing works of the stage-typological characteristics of the traditional society of Kabardians in the complex of socio-spatial, socio-economic and potestary-political conditions of development. Demographic, territorial and economic factors of social and political development are emphasized as key problems, being the focus of the research attention. The in-consistency of the characteristics of the social system of medieval North Caucasian societies in historiography, presented in a summary picture of the history of “mountain feudalism”, is noted. There is a tendency to reduce the analysis of the social organization of Kabardians to the problems of “features” and “level” of development of “Kabardian feudalism”. Potestary-political identifica-tion of Kabarda in the 16th–18th centuries in the sense of organizational and governance forms of institutionalization of power is emphasized as a problem that is difficult to solve. Also, attention is drawn to the development of fruitful traditions of domestic and foreign historiography associat-ed with the study of ancient forms of statehood and institutional alternatives and analogues to the state. Successful interpretations of the social organization of traditional Kabardian society and forms of institutionalization of power are associated with modern political anthropological con-cepts, within which an assessment is made of the level of development of the considered tradi-tional and archaic communities in studying complexity of the ideological, economic, social, de-mographic, and territorial components.
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Vermote, Frederik. "Hélène Vu Thanh and Ines G. Županov, eds., Trade and Finance in Global Missions (16th–18th Centuries)." Journal of Jesuit Studies 8, no. 4 (September 3, 2021): 686–88. http://dx.doi.org/10.1163/22141332-08040011-07.
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Sudár, Balázs. "Bektaşi monasteries in Ottoman Hungary (16th–17th centuries)." Acta Orientalia Academiae Scientiarum Hungaricae 61, no. 1-2 (March 2008): 227–48. http://dx.doi.org/10.1556/aorient.61.2008.1-2.19.
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Eilbart, Natalia V. "Antisemitism in the Polish-Lithuanian Commonwealth in the 16th - 18th centuries and its reflection in old Polish literature." Rusin, no. 67 (2022): 103–12. http://dx.doi.org/10.17223/18572685/67/7.
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The article focuses on the manifestation of Antisemitic sentiments in Polish literature in the 16th - 18th centuries, as well as the economic, political, and religious roots of this phenomenon. Drawing on the works by S. Klonowic, J. Kmita, P. Skarga, and P. Mojecki, the author analyses the degree of negative public opinion regarding Jews among the gentry, burghers, and clergy to conclude about the economically and morally oppressed state of Polish Jewish communities and the economic dependence of the gentry on Jewish usury. In many ways, the Antisemitism of that time took place only on paper; in fact, the slogans to evict Jews from the Polish-Lithuanian Commonwealth or to baptize them into the Catholic faith were never implemented. By the end of the 18th centurythe Antisemitic slogans in Polish journalism were disappearing, yielding to the ideas of reforming Jewish communities in the spirit of Enlightenment.
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Feitler (book author), Bruno, and James Nelson Novoa (review author). "The Imaginary Synagogue: Anti-Jewish Literature in the Portuguese Early Modern World (16th–18th Centuries)." Renaissance and Reformation 40, no. 4 (January 28, 2018): 202–4. http://dx.doi.org/10.33137/rr.v40i4.29284.
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Disney, Anthony. "Catholic Orientalism. Portuguese Empire, Indian Knowledge (16th–18th Centuries), written by Angela Barreto Xavier and Ines G. Županov." Journal of Jesuit Studies 3, no. 2 (March 1, 2016): 299–301. http://dx.doi.org/10.1163/22141332-00302006-06.
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