Journal articles on the topic 'Saint Helena – History – 19th century'
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1
Gotovtseva, Anastasia. "Napoleon on Saint Helena: Symbols of European Poetry of the 19th century." Novaia i noveishaia istoriia, no. 3 (2021): 83. http://dx.doi.org/10.31857/s013038640014693-0.
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Mironov, Boris. "Saint Petersburg at the Forefront of Demographic Transition in Russia." Vestnik of Saint Petersburg University. History 67, no. 3 (2022): 709–32. http://dx.doi.org/10.21638/spbu02.2022.303.
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In post-reform Russia, a demographic transition began — a replacement of the traditional type of population reproduction with the modern one. A significant part of the population had rationalized demographic behavior; demographic indicators had improved; the efficiency of population reproduction had increased; intra-family relations had been humanized; and individual birth control had been developed — mainly in cities. The demographic transition began earlier than is commonly thought — among the townspeople of the Saint Petersburg province, where obvious signs of birth control and a decrease in mortality and marriage were already revealed in the first half of the 19th century. The province was in the lead because it was the most urbanized and one of the most cosmopolitan, and Saint Petersburg was the most cosmopolitan city in Russia, which had intensive economic and cultural ties with the West, where demographic transition had already begun at the end of the 18th century in France. In the second half of the 19th century, it spread among the entire urban population, and at the turn of the 19th–20th centuries — among the entire rural population of Russia, but to varying degrees in individual provinces. Demographic indicators had improved because of the progress of medicine and sanitation, the expansion of free medical care, an increase in the cultural level of the population, a change in demographic mentality, and the beginning of birth control, as well as due to an increase in the standard of living of the general population.
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Miller, Randy F., and Diane N. Buhay. "19th to early 20th century geology lectures in Saint John, New Brunswick, Canada." Atlantic Geology 51, no. 1 (October 28, 2015): 311. http://dx.doi.org/10.4138/atlgeol.2015.014.
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Saint John, New Brunswick, has a long history of popularization of geology dating back to lectures presented in the 1820s. The first lecture series that included geology and presented to a public audience in 1824 was followed by almost a century of public engagement and presentation of geology topics to a relatively small city of 20 000 to 30 000 people. Lectures were often very general about the science of geology, specific as to the nature of minerals and mining in New Brunswick, and leading edge concerning the first discoveries of significant fossils in the Province. Even though it was a relatively small community, Saint John had an abundance of knowledgeable people, and institutions for presentation and discussion at the Saint John Mechanics’ Institute and the Natural History Society of New Brunswick.
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Granstrem, Maria, and Milena Zolotareva. "Architectural and urban planning evolution of the industrial area near Moskovskaya Zastava in Saint Petersburg." E3S Web of Conferences 274 (2021): 01031. http://dx.doi.org/10.1051/e3sconf/202127401031.
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This paper discusses the urban planning history of an area in Saint Petersburg around the former Moskovskaya Zastava, a historical gateway that travelers passed through when approaching Saint Petersburg from Moscow. Specifically, we are interested in the architecture of the carriage building plant. By the end of the 19th century, this part of the city had turned into an industrial area, which saw dense development from 1897 to 1917. For the next one hundred years, this vast space did not see any transformations, constituting a complete, self-sufficient environment. The carriage building plant, originally constructed at the very end of the 19th century, remained standing near Moskovskaya Zastava until the early 21st century. In 2013, the industrial area ceased its existence, and the former carriage building plant was given for residential development.
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Koreniuk, Yuri. "Kyiv’s Saint Sophia Cathedral: An Outline of the Research History." ARTISTIC CULTURE. TOPICAL ISSUES, no. 19(2) (November 29, 2023): 17–28. http://dx.doi.org/10.31500/1992-5514.19(2).2023.294619.
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The paper focuses on the history of the research of Sophia of Kyiv from its first measurements made at the beginning of the 19th century to the present day. Listed are the research problems that emerged at each stage of research, whether slved, unresolved, or polemic. The reconstruction models of Sofia, proposed at different time periods, reflect the ideas of the the original appearance of the temple are reviewed and compared. The results of the research of the Saint Sophia, which changed the traditional conceptions about the order of execution of its mosaics and fresco decorations are analyzed, as well as the publications on the excavations that revealed the previously unknown parts of the catherdral
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Rostovtsev, Evgeny A., and Dmitry A. Sosnitsky. "The First Commemorative Practices of Saint Petersburg University." Vestnik of Saint Petersburg University. History 69, no. 2 (2024): 251–66. http://dx.doi.org/10.21638/spbu02.2024.201.
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The article is devoted to an under-researched episode in the history of St. Petersburg University — commemorations of the first half of the 19th century. The article, on the basis of the archival sources, reconstructs the context of the preparation and subsequent conduct of solemn university ceremonies of 1838 and 1844. To create a comprehensive picture, the authors refer to the data from the periodical press and personal records in addition to archival sources and regulatory documentation. The authors come to the conclusion that the period of 1830–1840s was of fundamental importance for the commemorative practices of the university and determined the procedure for holding annual solemn ceremonies for many years. The article also shows that during the first university commemorative practices, two main approaches to understanding the corporate history of the university were formulated. The first one concerned the inclusion of institutions of the 18th century in the context of university history, including the “academic” institution. However, it was the second approach that was established, which considered the history of the university as an institution created by the will of Emperor Alexander I and S. S. Uvarov in 1819. The reasons for the success of this discourse can be attributed to both the circumstances of the university history of the reign of Nicholas, and to a perceptionof the university corporate history as self-sufficient and independent in the Russian science and society, more convenient and acceptable for the nineteen-century students.
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Kabanova, Irina V. "Christian truth and political power in Evelyn Waugh’s Helena." Izvestiya of Saratov University. Philology. Journalism 24, no. 2 (May 22, 2024): 197–203. http://dx.doi.org/10.18500/1817-7115-2024-24-2-197-203.
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The novel Helena (1950) is analyzed as Evelyn Waugh’s profound statement on his most significant problems: the possibility to resolve the crises of the 20th-century consciousness through Christianity and on the nature of power. Cradle Anglo-Catholics were always suspicious of Waugh, seeing him as an errant Catholic; the paper uses the work of Waugh’s biographers and interpreters to pinpoint his personal reception of Catholicism as the most sophisticated, strictly logical system, firmly grounded in historical fact. Waugh’s story of St. Helena is simultaneously a biography of half-legendary Saint, known for her discovery of the Cross of Golgotha, who thus proved the truthfulness of the founding Christian narrative, and an ironic modern historical novel on the decline of the Roman Empire. Many parallels between the period of Helena’s husband and son (Constantius Chlor and Constantine the Great, respectively) and the catastrophic history of the 20th century are suggested through the devices of anachronism, grotesque, figurative style. The author depicts the persistence of paganism, the use of religious cults as political instrument by cynical persons in their pursuit of individual power. High dose of irony prevents the novel from going in the direction of hagiography; nevertheless the author’s concept of his title character brings to life the most positive and optimistic text in Waugh’s whole oeuvre. By the end of her long life, by converting to Christianity, Helena finds her vocation, her providential mission, completes it, and gains in the fact satisfaction and peace.
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Koronevskii, Viktor Iliich. "The idea of a «Belarusian Saint» in the 19th – early 20th centuries: Alternatives and contradictions." Studia Slavica et Balcanica Petropolitana 2(32) (2022): 130–44. http://dx.doi.org/10.21638/spbu19.2022.209.
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The article is devoted to the problem of the origin and formation of the idea of the patron saint of the Belarusian territories and the Belarusian people in the period up to 1914. First of all, the history of the «Belarusian» component of the cult of St. Euphrosyne of Polotsk is analyzed. For the first time in the Belarusian context, she appears as early as 1663 in the poems of Simeon of Polotsk, however, in the future, the corresponding idea of the «patron saint of Belarus» was actualized only in the 1830s and then in the early 1870s. Until the 1890s it is mentioned only situationally: in periods that are especially important for local Orthodoxy, individual representatives of the Orthodox clergy of Polotsk and Vitebsk position the saint as the patroness of not only the Polotsk, but also the Belarusian region. However, at the turn of the XIX–XX centuries the idea of the «Belarusian Euphrosyne» is becoming more popular, and not only the Belarusian region, but also the Belarusian people are increasingly being called the object of the patronage of St. Euphrosyne. The idea reached its peak in 1910, when it was loudly declared that Euphrosyne of Polotsk was the patroness of the Belarusian branch of the «triune Russian people». In addition, the existence of the idea of a «Belarusian saint» among the leaders of the Belarusian national movement at the beginning of the 20th century is considered. It is established that as such they positioned the traditionally revered in the region Polish Catholic saints, and, first of all, St. Andrew Bobola, while the image of St. Euphrosyne did not play a prominent role in their narrative. The common and special features in the processes of origin and development of two «projects» of Belarusian saints, their correlation with each other are singled out.
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Tóth, János Attila. "Dragons on the island : Archaeological data to the foundation of Ráckeve and the Saint Abraham Monastery." Hungarian Archaeology 12, no. 1 (2023): 23–36. http://dx.doi.org/10.36338/ha.2023.1.2.
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The foundation of the Medieval settlement of Szentábrahámtelke (meaning Saint Abraham’s grounds), the Saint Abraham Monastery, and the town of Ráckeve on Csepel Island have been in the focus of research since the 19th century; their entangled history provided research and the scholarly discussion with topics since long. Revisiting earlier research, it is striking to realise how existing hypotheses neglect archaeological finds and field observations. For this reason, after briefly outlining historic data and related theories, the present article focuses on new field observations and recovered artefacts, and concludes with a preliminary summary of the archaeological fieldwork conducted in the past five years.
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Borisova, Tatyana. "Hymnographic Texts Devoted to Saint John the Russian from 19th — Early 20th Centuries and the Evolution of the Saint’s Cult." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015705-4.
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The present article deals with the evolution of the hymnographic discourse devoted to St. John the Russian in the Greek and Russian traditions, and to the Turkish-language sources of the certain traditions. The research was carried out on the basis of the material of three editions of the Greek Service to St. John the Russian from the middle and the end of 19th century and Russian manuscripts from the archive of the Russian St. Panteleimon Monastery on Mount Athos from the 19th — early 20th centuries. Special consideration was given to the changes in the image of the saint caused by the text transfer to another language and the reception of the cult in the target culture. The evolution of the cult of the Saint which follows the expansion of the geographical and ethnic borders of his veneration, and the role of the St. Panteleimon monastery on Athos in this process are also discussed.
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Bagnenko, S. F., N. A. Yaitsky, and S. M. Lazarev. "About the first gastric surgeries performed in Saint Petersburg in the ХIХ century." Grekov's Bulletin of Surgery 181, no. 1 (September 21, 2022): 117–22. http://dx.doi.org/10.24884/0042-4625-2022-181-1-117-122.
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The article is devoted to the history of gastric surgery in Saint Petersburg (Russia) in the XIX century. In the last decades of the 19th century, there was a breakthrough in surgery - surgeons from all over the world began to operate on the stomach. For the first time in Saint Petersburg and in Russia, Russian surgeons M.K. Kitaevsky, D.M. Monastyrsky and N.V. Ekk performed stomach resection for cancer by Billroth I method (M.K. Kitaevsky, 16.07.1881) and gastroenteroanastomosis for cicatrical pyloric stenosis (N.D. Monastyrsky, 13.03.1882), and at the meeting of the Society of Russian Doctors in Saint Petersburg in May 1882, V. Ekk proposed to overlap an anastomosis between the stump of the resected stomach and the loop of the small intestine that was realized by the Viennese surgeon T. Billroth only 3 years later in 1885, and got the name of the modification of gastric resection by the Billrot II method. It should be noted that M.K. Kitaevsky and N.D. Monastyrsky worked at Petropavlovsky Hospital - on the basis of which the Women's Medical Institute was established in 1897 (now the Pavlov First Saint Petersburg State Medical University).
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Granstrem, M., M. Zolotareva, and Y. Nikitin. "ARCHITECTURAL AND URBAN PLANNING EVOLUTION OF THE INDUSTRIAL AREA NEAR MOSKOVSKAYA ZASTAVA IN SAINT PETERSBURG." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 6, no. 10 (October 13, 2021): 25–32. http://dx.doi.org/10.34031/2071-7318-2021-6-10-25-32.
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This paper discusses the urban planning history of an area in Saint Petersburg around the former Moskovskaya Zastava, a historical gateway that travelers passed through when approaching Saint Petersburg from the direction of Moscow. Specifically, authors are interested in the architecture of the carriage building plant. By the end of the 19th century, this part of the city had turned into an industrial area, which saw dense development from 1897 to 1917. The development of heavy industry and the expansion of domestic railways led to an emerging demand in new freight cars. In this regard, it was decided to expand the car building at the existing factories, as well as to organize the construction of new ones. A small factory in St. Petersburg, which produced phaetons, cartridge boxes and field kitchens, in 1897 was significantly expanded and transformed into the St. Petersburg railcar plant. The characteristic features of the architectural and town-planning techniques of the late 19th - early 20th centuries were embodied in the volumetric-spatial composition of the carriage-building plant complex. The strong romantic tendencies characteristic for the industrial architecture of St. Petersburg of this period were clearly traced in its composition. For the next one hundred years, this vast space did not see any transformations, constituting a complete, self-sufficient environment. The railcar plant, originally constructed at the very end of the 19th century, remained standing near Moscovskaya Zastava until the early 21st century. In 2013, the industrial area ceased its existence, and the former plant was given away for residential development.
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Borisyonok, Yuri. "The society of Belarusian-Lithuanian lands in the Long 19th century." Slavic Almanac 2023, no. 1-2 (2023): 443–57. http://dx.doi.org/10.31168/2073-5731.2023.1-2.6.01.
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In 2022, the famous Belarusian historian Elena Filatova published a monograph on the processes of social development in the Belarusian-Lithuanian lands in 1772–1860. The book covers an important period for the formation of the imperial policy of Saint Petersburg on this territory and the mechanisms for adapting the local society to the realities of the Russian Empire. Based on various sources, including archival documents from the archives of Belarus, Russia, Lithuania, Poland, and Ukraine, the researcher examines various aspects of the life of the society of the Belarusian-Lithuanian region in the context of the transition from the traditions of statehood of the Polish-Lithuanian Commonwealth to the autocratic order. The author focuses on the changes in the social structure, changes in the lives of various social strata and specific people in a difficult time, full of wars and insurrectionary attempts. The monograph enriches and expands traditional approaches to the history of the Belarusian-Lithuanian lands in the Long 19th century, successfully supplements the usual picture of events with factors from the sphere of everyday history, linking the facts of the personal biographies of people of the period to the historical time.
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Guijo Pérez, Salvador, and Raúl Antonio Macías Giráldez. "Between baroque and classicism: Manuel García de Santiago, a new documented work for his repertoire." Norba. Revista de Arte, no. 43 (January 11, 2024): 307–22. http://dx.doi.org/10.17398/2660-714x.43.307.
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This study attempts to delve into the figure of Manuel García de Santiago, a mem-ber of the García de Santiago saga. This family of artists settled in Seville with the figure of Bartolomé García de Santiago in the mid-17th century and maintained their artistic work until the early 19th century. To this end, the aim is to carry out a biblio-graphical survey on this figure, analysing a new work of art documented after its resto-ration in 2016. This is the image of Our Lady of the Rosary, the Marian patron saint of the Sacramental Brotherhood of the parish of San Bartolomé de Mairena del Alcor, in the province of Seville.
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Hayes, Kelly, and Jerome Handler. "Escrava Anastácia: The Iconographic History of a Brazilian Popular Saint." African Diaspora 2, no. 1 (2009): 25–51. http://dx.doi.org/10.1163/187254609x430768.
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Abstract This article describes the transformation of an image depicting an unnamed, enslaved African man wearing a metal facemask, a common form of punishment in colonial Brazil, into the iconic representation of the martyred slave Anastácia/Anastasia, the focus of a growing religious and political movement in Brazil. The authors trace the image to an early 19th century engraving based on a drawing by the Frenchman Jacques Arago. Well over a century later, Arago's image increasingly became associated with a corpus of myths describing the virtuous suffering and painful death of a female slave named Anastácia. By the 1990s, Arago's image (and variations of it), now identified as the martyred Anastácia/Anastasia, had proliferated throughout Brazil, an object of devotion for Catholics and practitioners of Umbanda, as well as a symbol of black pride. Cet article décrit la transformation de l'image d'un esclave Africain inconnu, portant un masque de métal, une forme courante de punition dans le Brésil colonial.Cette représentation iconique de l'esclave martyr, Anastacia/Anastasia est devenue le noyau d'un mouvement politique et religieux d'importance croissante au Brésil.Les auteurs font remonter cette image à une gravure du début du 19ème siècle, fondée sur un dessin du français Jacques Arago. Plus d'un siècle après, le dessin d'Arago a été graduellement associé à un corpus de mythes décrivant les souffrances, la vertu et la mort douloureuse d'une femme esclave appelée Anastacia. Vers 1990 l'image dessinée par Arago (et ses variations), à présent identifiées à la martyre Anastacia/Anastasia était répandue dans tout le Brésil, l'objet de dévotion de la part de catholiques et de fidèles de l'Umbanda ainsi qu'un symbole de la fierté noire.
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Mayer, Francine M., and Carolyn E. Fick. "Before and after emancipation: Slaves and free coloreds of Saint‐Barthélemy (French West Indies) in the 19th century∗." Scandinavian Journal of History 18, no. 4 (January 1993): 251–73. http://dx.doi.org/10.1080/03468759308579261.
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Sakhov, A. S., and G. Batyrbekkyzy. "Spiritual values in the journalism of saint Bekasyl." BULLETIN of L.N. Gumilyov Eurasian National University. Journalism Series 144, no. 3 (2023): 68–75. http://dx.doi.org/10.32523/2616-7174-2023-144-3-68-75.
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In the first half of the 19th century Kazakh people strictly observed the principles of the Islamic religion and the main traditions that are the basis of national identity. This helped to improve the national identity of the Kazakh people. But starting from the second half of the 19th year, the colonial policy of the tsarist government began to exert its negative influence on the Kazakh society. The current socio-political situation and the growing injustice in society have led to the manifestation of a new wave of protests. One of the outstanding personalities of that difficult time was Bekasyl Bibolatuly, who made a significant contribution to the development of the national identity of the Kazakh people. He got knowledge in the madrasah of Sayram, Karnak, Bukhara and Damascus. His goal was to selflessly and honestly serve his people. He searched and tried to find ways to solve problematic issues that arose as a result of that time’s policy. Thus, Bekasyl Aulie (Saint) paid special attention to education, opened a madrasah and taught children. He was concerned about many issues, such as people’s health, natural phenomena that have a negative impact on the activities of farmers. He left his accumulated knowledge and great legacy in the form of a manuscript.Based on the analysis of his work, written in 1323 Hijri and on the history stored in the people’s memory, we can state how Bekasyl Aulie strove for knowledge, goodness, the fight against people’s illiteracy, promoted high morality
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Shioya, Akifumi. "Islam and the Nomadic Political Tradition in the 19th-Century Khanate of Khiva." Oriente Moderno 102, no. 1 (September 16, 2022): 68–87. http://dx.doi.org/10.1163/22138617-12340280.
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Abstract This study analyses the Islamic authority and the nomadic political tradition in the 19th-century Khanate of Khiva. The Khivan Qongrat rulers relied on Islamic authority to justify their rule, owing to their non-Chinggisid lineage. The study also contrasts the devastation and prosperity brought about by the two ruling lineages, Chinggisid and Qongrat, as documented by the Khivan chroniclers. The study further explores the nomadic political tradition including the rituals of a Khan’s ascendance to the throne, the Qongrat Khans’ connection with the Kazakh Sultans of Junior Juz, and the royal charter within the Khorazm oasis. The khans as holy warriors against infidels, their coexistence with the Islamic saint Pahlavān Maḥmūd and their perception of the Ottoman sultan as the Caliph of the Sunni Muslim world and other mixed and multifaceted characteristics, reflective of the traditions of Central Eurasian rulers are also touched upon.
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Barchard, David. "Sykeon rediscovered? A site at Kiliseler near Beypazarı." Anatolian Studies 53 (December 2003): 175–79. http://dx.doi.org/10.2307/3643094.
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AbstractThe Life of Saint Theodore of Sykeon gives a detailed picture of village life in later Roman Galatia, on the eve of the Persian and Arab invasions. Though known to be located near the intersection of a Roman highway and a river, the site of Sykeon remained unidentified in modern times. Earlier inability to locate it was attributable to mistakes made by 19th century historical geographers of Anatolia, but even after their errors were corrected by David French, the site could not be found. In September 1995 the writer and Peter Brown of Princeton University discovered a terraced slope, strewn with late Roman pottery, at Kiliseler near the village of Tahirler, south of Beypazarı. The site, and its geology, conform to the known characteristics of Sykeon, including its distance from neighbouring towns, and provide suitable settings for many of the events in the career of Saint Theodore, thus raising the hope that archaeology may now be able to supplement information available from the saint's Life.
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Skibin, Sergey Mikhailovich. "“Your 18th Century. Your 19th Century. The Verge of the Ages” by N. Ya. Eidelman. Saint Petersburg: Azbuka; Azbuka-Attikus, 2023. 800 p. (Non-Fiction. Big Books): Book review." Philology. Issues of Theory and Practice 17, no. 2 (February 21, 2024): 480–82. http://dx.doi.org/10.30853/phil20240068.
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In the reviewed book by Natan Yakovlevich Eidelman – a historian, literary critic, writer, publicist – the internal political life of Russia during the 18th and 19th centuries is widely presented. The book introduces readers to interesting events of Russian history, outstanding personalities, bright works of fiction, and fascinates with deep reflections on the development of Russian statehood, Russian free-thinking and the Russian intelligentsia.
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Stanciu, Constantin Bogdan. "Key aspects for the dating of “Saint Nicholas” church located in the village Izvoru de Sus, Argeș County." CaieteARA. Arhitectură. Restaurare. Arheologie, no. 4 (2013): 153–62. http://dx.doi.org/10.47950/caieteara.2013.4.10.
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Izvoru manor was fi rst mentioned during the reign of Prince Neagoe Basarab (1512-1521), when it passed from the possession of Glavacioc Monastery to a boyar ownership. In the 16th century at the earliest, this manor belonged to Ştirbei boyars and was later transferred to Colfescu and Perticari families. The only traces of the old mansion are the vaulted cellars of a ruined house, atop of which a new house was built toward the end of the 19th century, and the chapel – currently the parish church, severely deteriorated. The history of this halidom, which was classified as a monument in 1930s, is unclear. Historical sources reveal contradictory information. On the one hand, some sources and the typological survey place the building of the church during the second half of the 17th century. On the other hand, the hypothesis of erecting it at the beginning of the subsequent century should not be ruled out, as suggested by the epigraphic documents. According to these sources, “Saint Nicholas” Church of Izvoru de Sus was built during the fi rst half of the 18th century.
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Kotlarska, Izabela. ""Sakralne widzenie świata i człowieka". Obecność świętej Anny w dziewiętnastowiecznych źródłach drukowanych." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 62, no. 1 (June 24, 2024): 279–301. http://dx.doi.org/10.36770/bp.891.
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The aim of the article is to show how St. Anna was presented in various printed texts from the 19th century, and along with it – what was her religious, linguistic picture of the world. The article was prepared based on the analysis of the material collected during the query, which the author sorted and described due to its specificity. The sources were not only religious texts, but also those that only mention her. As one of the most popular saints, closely associated with Mary and Christ, St. Anna appeared in various contexts of the social life of Polish Catholics. The author groups the collected material into the following categories: „reprints of sources from before the 19th century”, „the brotherhood of St. Anna”, „religious utility prints”, „educational and popularizing activities of magazines”, „activities of ethnographers and writers”, and „around the art history”. In this way, an image is created that not so much reflecting the common knowledge about the saint, but showing the multitude of socio-cultural contexts in which she appeared.
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Polyvyannyy, Dmitriy. "The Athos Bulgarian history writing of the 18th century between the Middle Ages and Early Modern Period." Vestnik of Kostroma State University, no. 4 (2019): 14–19. http://dx.doi.org/10.34216/1998-0817-2019-25-4-14-19.
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The article is dedicated to three Bulgarian historical works created at Athos in the second half of the 18th c. – "Slavo-Bulgarian History" by Saint Paisius of Hilendar, anonymous "Zograf History" and "Brief History of the Bulgarian Slav People" by monk-priest Spyridon of Gabrovo. By the author’s opinion, these works, on the one hand, were born in the atmosphere of rivalry between the monasteries of Athos and their Greek, Bulgarian and Serbian clergy, and on the other, were actualised by the strengthening contacts of Hilandar and Zograf with Bulgarian lands. If the first affected the contents of the mentioned works, the second lead to sufficient enlargement of their audience, which, in its turn, became a precondition of the growing interest to the national history among the Bulgarian population of Rumelia in the first half of the 19th c.
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Zabashta, Rostyslav. "On the History of Venerable Onuphrius Honouring on the Lands of Ruthenia-Ukraine at the Late 18th – Throughout the 19th Century." Materìali do ukraïnsʹkoï etnologìï 21 (24) (November 30, 2022): 46–53. http://dx.doi.org/10.15407/mue2022.21.046.
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The article highlights the general circumstances of the existence and transformation of the cult of the venerable hermit-ascetic Onufrii the Great in the national territory during the end of the 18th – 19th centuries. This historical period is characterized by the curtailment and certain changes in the forms of veneration of the named saint, and later, almost a century later, by the revitalization of the cult. The process of collapse was conditioned and triggered by both internal and external factors. Among the first, the main role was played by the administrative and organizational measures of the leadership of the national Churches (Orthodox and Union) in the first – third quarters of the 18th century, aimed at streamlining monastic service, as well as at consolidating monasteries in order to support their financial situation. As a result of these measures, a considerable number of small and medium-sized monastic settlements ceased to exist. Among the others are general church reforms introduced by the rulers of the Austro-Hungarian and Russian empires, which included Ukrainian lands; reforms that caused, in particular, the mass closure of such monastic settlements. One of the specific consequences of the reduction of the monastic form of asceticism and veneration of Onufrii the Great (monasticism was the first and for a long time the only, at least the main, medium of veneration of the holy hermit) was the «exit» of the investigated cult outside the monastery walls and its spread among a much larger number of local believers, including the common people. The latter process led, on the one hand, to its stabilization, and on the other, to a certain popularisation (folklorization). The noticeable rise of the cult fell on the last two decades of the 19th century and concerned mainly the western lands of Ukraine. These processes were initiated by the reform of the Order of Saint Basil the Great, initiated by Pope Leo XIII and supported (mainly for political reasons) by the Austrian government of that time.
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Zhabreva, Anna E. "Male Costume of Serbia and Montenegro on the Frontispieces of 19th Century Books (From the Slavic Literature Fund of the Russian Academy of Sciences Library)." Vestnik of Saint Petersburg University. Arts 11, no. 1 (2021): 83–101. http://dx.doi.org/10.21638/spbu15.2021.106.
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The article analyzes eight frontispiece portraits of Serbian and Montenegrin statesmen from the 12–19th century as well as one collective ethnographic image of an inhabitant of the Bay of Kotor. These consist of prints found in seventeen Serbian and Montenegrin 19th century publications which were found in the Slavic Literature Fund of the Russian Academy of Sciences (Saint Petersburg). The portraits are considered as works of book graphics, as historical and ethnographic sources. They were compared with other pictorial sources — originals of portraits, images of genuine clothing and jewelry, as well as ethnographic materials. There are detailed descriptions of the costumes depicted in the portraits, the names and characteristics of the clothes, hats and decorations. As a result of the comparison, it was found that some engravings are fictitious images, while others, made from pictorial lifetime originals, can serve as important material for the reconstruction of Serbian and Montenegrin appearance and costume, including specific historical figures. An attempt was made to reveal the relationship of the costume of the ruler at the end of the 18th — first half of the 19th century both with the fashion trends of the era, and with his national identity and political views. These aspects manifested themselves with particular vividness in the portraits of Milos Obrenovich, Karageorgy, Vladyka Daniel and Peter Petrovich Njegos. The analysis of portraits in chronological order made it possible to touch upon the theme of Serbian and Montenegrin costume history, which has been insufficiently studied in the Russian press.
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Naydenova, Darya Vadimovna. "Zoomorphic iconography of St. Christopher in the Art of the Balkan countries." Studia Slavica et Balcanica Petropolitana, no. 2 (28) (2020): 107–24. http://dx.doi.org/10.21638/spbu19.2020.207.
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St. Christopher was one of the few Christian saints whose image was portrayed in vivid and remarkable iconic art. Although the anthropomorphic iconographic image of the martyr was known in the Byzantine world since ancient times, the painters purposely proceeded to depict this saint in his zoomorphic guise. The belief in his miraculous power allowing to prevent troubles and to guard against diseases, fostered by the diverse artistic interpretations of the zoomorphic face representation, emphasized his particular mystical status, which enabled this unprecedented martyr’s iconography to survive almost until the present day. The zoomorphic iconography featuring Saint Christopher in the art of the Balkan countries was rather diverse and did not correspond to any persistent canon until the 19th century. The lack of metropolitan works representing St. Christopher in zoomorphic appearance led to a variety of interpretations of his face representation. This article focuses on the zoomorphic iconography of Saint Christopher in the art of the Balkan countries (Greece, Serbia, Macedonia, Bulgaria, Romania). Based on the analysis of the extensive corpus of the martyr’s images, portrayed in the monumental and easel paintings of the Balkan countries, the author identifies several subtypes of the martyr’s zoomorphic iconography (with a head of a dog, a horse and actually of a lamb), reveals the possible ways of emergence of each subtype, as well as outlines the regional distinctive features of the prevalence of one or another zoomorphic subtype.
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Yeremieiev, Pavlo. "The Relationship between Faith and Knowledge in the Works of Mykhailo Maksymovych." Yearbook of Balkan and Baltic Studies 7 (July 2024): 266–88. http://dx.doi.org/10.7592/ybbs7.12.
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The paper deals with images of faith and knowledge in the works of Mykhailo Maksymovych, a famous botanist, folklorist, and historian of the 19th century and the first rector of the University of Saint Volodimir in Kyiv. Mykhailo Maksymovych’s way of solving the problem of the relationship between religion and science is analysed in the general context of the intellectual processes in Eastern Europe of the 19th century. The study is based on Mykhailo Maksymovych’s published works, memoirs, letters, and unpublished texts, held in the Institution of Manuscript at the Vernadsky National Library of Ukraine (Kyiv). The methodological foundation is the approaches of the Cambridge School of Intellectual History, theorising on cultural memory and quantitative content analysis with MAXQDA-2022. The paper shows that Mykhailo Maksymovych’s attitude to the demarcation problem of knowledge and faith resulted from a combination of his personal religiosity and his fascination with the ideas of Friedrich Schelling. Mykhailo Maksymovych perceived the Bible as a relevant description of the “factual” dimension of human history. He represented the philosophy of the heart, widespread in Ukrainian intellectual life of that period. Maksymovych’s deep personal religiosity, combined with his theoretical ideas about the correlation between faith and knowledge, led him to the idea of Orthodox coherence between Russia and Ukraine. This was an actualisation of the early modern idea, elaborated in the Kyivan Synopsis of the late 17th century. Mykhailo Maksymovych actualised these ideas on the basis of Romanticism. Early modern ideas were close to Maksymovych’s consciousness because he was religious in the traditional Orthodox sense. Religious images of Ukraine in the works of Mykhailo Maksymovych were similar to the ideas of Konstantin Leontiev, a famous Russian conservative philosopher of the second half of the 19th century.
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Baltas, Dimitrios. "Chrysostomos Papadopoulos and the Russian theological academic landscape of 19th century." Russian Journal of Church History 2, no. 1 (April 16, 2021): 24–30. http://dx.doi.org/10.15829/2686-973x-2021-1-52.
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In this report I will focus on Archbishop of Athens, Chrisostomos Papadopoulos’ studies in 19th century Russia. More precisely, the Russian theological academic landscape will be specified. This landscape had on one hand certainly been influenced by the western philosophy and the protestant theology, but on the other hand it is nevertheless characterized by an evolution in the theological studies to which a systematic character of translation, study and pinpointing of the works of the Fathers is gradually attributed. Concerning Church History, about which Chrisostomos Papadopoulos is mostly interested in, it will followingly be supported that it particularly flourishes in the Theological Academies of Russia as well, especially in Saint Petersburg, with the presence and the work of the significant historian, B. Bolotov.
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Mašek, Petr. "The Višňová Castle Library." Acta Musei Nationalis Pragae – Historia litterarum 62, no. 3-4 (2017): 42–45. http://dx.doi.org/10.1515/amnpsc-2017-0038.
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The core of the Višňová castle library was formed already in the 17th century, probably in Paderborn. Afew volumes come from the property of the archbishop of Cologne, Ferdinand August von Spiegel (1774–1835), but most of the items were collected by his brother Franz Wilhelm (1752–1815), a minister of the Electorate of Cologne, chief construction officer and the president of the Academic Council in Cologne. A significant group is formed by philosophical works: Franz Wilhelm’s collection comprised works by J. G. Herder, I. Kant, M. Mendelsohn as well as H. de Saint-Simon and J. von Sonnenfels. Another group consisted of historical works, e.g. by E. Gibbon; likewise his interest in the history of Christianity is noticeable. The library contains a total of more than 6,200 volumes, including 40 manuscripts, 3 incunabula and 15 printed books from 16th century; more than a half of the collection is formed by early printed books until the end of the 18th century. The other volumes come from the 19th century and the beginning of the 20th century. Volumes from the 17th century include especially Latin printed books on law, and one can perceive interest in collecting books on philosophy. There are many publications devoted to Westphalia; in addition, the library contains a number of binder’s volumes of legal dissertations from the end of the 17th century and the entire 18th century published in diverse German university towns. Further disciplines widely represented in the library are economics and especially agriculture, with the publications coming from the 18th and 19th centuries.
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Oliveira, Igor Fonseca de. "A comunidade quilombola volante do São José (Sergipe Del Rey, século XIX)." Topoi (Rio de Janeiro) 24, no. 54 (September 2023): 829–53. http://dx.doi.org/10.1590/2237-101x02405411.
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RESUMO No início da década de 1870, os matos do Vale do Cotinguiba, principal região agroeconômica de Sergipe Del Rey, foram usados como cenários de resistência e de esperança para muitos escravizados e escravizadas que escaparam das propriedades onde residiam e passaram a se reunir em quilombos. Mesmo quando estavam posicionados em municípios mais distantes, os ranchos que compunham esses quilombos eram, em não raras ocasiões, acessados por uma pequena comunidade quilombola, que, estrategicamente, encontrou no descolamento contínuo, na dispersão e na interação, sobretudo com as comunidades das senzalas, os suprimentos, os meios e as condições necessárias para sobreviverem. Os sentidos desses deslocamentos, compreendidos a partir do conceito de comunidade volante proposto por Flávio Gomes e Maria Helena Pereira Toledo Machado, assim como a importância da rede de apoio que permeava os quilombos, serão aqui apresentados a partir da análise das experiências dos escravizados e escravizadas que integravam a comunidade quilombola do São José.
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Akhmedjanova, Kamila. "Trends in Intellectual Life in Central Asia in the 19th Century (Based on the Works of Nadira, Dilshod Barno and Ahmad Donish)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 210. http://dx.doi.org/10.31857/s086919080029438-8.
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This article will analyse trends in the development of intellectual life in Central Asia in the 19th century, based on the legacy of three writers. It will provide an overview of the state of the Central Asian khanates in the 19th century, as well as certain historico-political factors, which led to the emergence of the so-called Central Asian intellectual renaissance. Elements of social criticism are already present in Nadira’s (1792–1842) and Dilshod Barno’s (1800–1905) works. Furthermore, in the case of the latter, she produced not only poetry, but also prose, including her famous “Ta’rikhi muhojiron”, where she discussed the period of feudal wars between the Central Asian khanates. The second part of the article is dedicated to the legacy of Ahmad Donish (1827–1897), an intellectual who took part in three Bukharan embassies sent to Saint Petersburg. Special attention is paid to Donish’s most famous work – “Navodir ul-vaqoe’”, as well as to one of its chapters – “Risola dar nazmi tamaddun va taovun”, written in the ‘Mirrors for Princes’ genre. Donish’s “Risola yo mukhtasare az ta’rikhi saltanati khonadoni manghitiya” is also considered in this article. Both works demonstrate that Donish’s criticism of the political and social state of the Emirate of Bukhara was significant. His concept of progress was based on the correct interpretation of Sharia and on the observance of main Islamic traditions. Overall, this article will demonstrate the development of social criticism in the works of certain Central Asian writers who lived in the 19th century.
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Ivánek, Jakub. "Songs about St. John of Nepomuk from the 17th to the 19th century (especially broadside ballads)." Bohemica litteraria, no. 1 (2023): 67–88. http://dx.doi.org/10.5817/bl2023-1-5.
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This paper focuses on St. John of Nepomuk, the most popular saint of the Czech Baroque period, and his hymnography, which constitutes the largest group of songs in the entire Baroque hymnography from the Czech lands, whether in Czech or German. The study is dedicated not only to analysing the song material from the perspective of literary history (leitmotifs, other frequent motifs, metaphors and terms, song genres, forms of narration) but also to seeking relations between the songs and piety itself. Songs about St. John of Nepomuk, preserved mainly as broadside ballads, were in fact closely connected to the religious services performed during the May feasts in Prague and in front of his statues and chapels, which were spreading across the country from the beginning of the 18th and far into the 19th century. My research is based on 328 gathered songs, of which 201 have so far been analysed in more detail.
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Yanchenko, Denis G. "The Russian-Chinese Borderland in the Late Imperial Period in the Revision of Trade and Economic Relations." Vestnik of Saint Petersburg University. History 68, no. 2 (2023): 317–33. http://dx.doi.org/10.21638/spbu02.2023.202.
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The article based on the analysis of modern Russian historiography, archival materials, and press information characterizes a number of problems of economic policy in the Russian-Chinese borderland from 1880–1890 until the crisis in relations between the two powers in 1911. The methods of the 19th century were becoming less and less effective as the economy of the Qing Empire was being put on new capitalist “tracks”. Materials of periodicals, documents of personal origin received by governmental chanceries of Russia allow to reveal patterns of social thought of the turn of the 19th–20th centuries, describing the eastern lines of internal and foreign policy. The article outlines the opinions of the involved Russian regional population and the administration on trade and economic relations. The principles of the Treaty of Saint Petersburg and trade rules of 1881 did not stand the test of time. The Russian population in Eastern Turkestan, Mongolia, and later in the alienation zone of the Chinese Eastern Railway faced numerous problems related to property rights, illegal expropriation, barriers to commerce from the residents and the Chinese Qing authorities who saw in Russia a threat to their territory and even to the existence of the Qing dynasty. Foreign invasion into Manchzhuria, the construction of Russian settlements and cities in Chinese land, and then Russia’s defeat in the war with Japan forced the authorities of the two powers to look for new approaches to resolving trade and economic conflicts.
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Horste, Kathryn. "A New Plan of the Cloister and Rampart of Saint-Etienne, Toulouse." Journal of the Society of Architectural Historians 45, no. 1 (March 1, 1986): 5–19. http://dx.doi.org/10.2307/990125.
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A newly discovered plan of the medieval rampart of Toulouse in the vicinity of the Cathedral of Saint-Etienne includes a detailed plan of the Romanesque cloister of the Cathedral, which was destroyed in the early years after the Revolution. The plan, an official copy of an original drawn in 1780 by Jacques Paschal Virebent, indicates that the architecture of the cloister was similar to that which has been proposed for the contemporary Cluniac cloister of La Daurade in Toulouse, the model for which was the cloister of the nearby Abbey of Moissac, completed in 1100. Within the limited body of evidence that can be brought to bear on a reconstruction of the sculptural program of the cloister, the new plan is the most concrete and credible document. A much-cited 19th-century lithograph of the cloister and claims made about the provenance of its sculpture by the antiquarian Alexandre Du Mège are, on the other hand, shown to be highly untrustworthy. The plan also provides evidence for the original course of the Gallo-Roman city wall and of the medieval modifications to it in the vicinity of the Cathedral and Gateway of Saint-Etienne.
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Nikolova, Maja. "The Action of the Saint Sava Society on the Formation of Identity among Serbs in Old Serbia and Macedonia." Historia scholastica 9, no. 1 (July 2023): 145–64. http://dx.doi.org/10.15240/tul/006/2023-1-007.
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The Serbs in Old Serbia and Macedonia in the late 19th century, in national terms, were not recognized by the Turkish authorities. Their position in this region made it difficult for the Bulgarian and Greek propaganda and armed troops of Albanians, so the Serbs had to struggle to defend themselves and defend their national identity. One aspect of this struggle was the educational and cultural activity reflected in the establishment and development of the Serbian primary and secondary schools, the establishment of bookstores, and church-school communities. Support in all this was given by t he educational institutions, which had the task of minimizing foreign influences and using the potentials at their disposal to achieve national integrity. Thanks to their existence, at least for a short time, it seemed that the prevailing attitude was that the Serbs in those areas at the same time formed a bridge and an insurmountable gap between East and West. Besides the State government, support in dealing with educational issues was given by the Saint Sava Association established at the initiative of Svetomir Nikolajevic, professor of History and Literature at the Great School. Academic, political, and national activities of the Association were expressed through the establishment and work of Saint Sava evening, Preparatory and Theological-Teaching School in Belgrade.
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Mederos Martín, Alfredo, and Gabriel Escribano Cobo. "Descubrimientos y exhibición de momias guanches en la primera mitad del siglo xix. Museos europeos (Montpellier, Göttingen, San Petesburgo, Ginebra) y gabinetes científicos insulares de Saviñón y Megliorini." Revista de Historia Canaria, no. 203 (2021): 125–60. http://dx.doi.org/10.25145/j.histcan.2021.203.05.
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The exhibition of two mummies in the Natural History cabinet in Paris aroused the interest of various scientific expeditions that made a stopover in Tenerife in the first half of the 19th century. Nicolas Baudin’s expedition in 1800 coincided with the discovery of a cave with mummies in El Sauzal and three ended up in the university museums of Montpellier and Göttingen and one in the cabinet of Saviñón. Another mummy was given to von Krusenstern’s Russian expedition of 1803, currently in the museum of Saint Petersburg. A new cave with mummies was discovered ca. 1815 in Tacoronte, which ended up in the scientific cabinet of Megliorini. Another mummy located in Valleseco, Santa Cruz, around 1823, was sold in Puerto de la Cruz to a Swiss merchant for the Geneva museum.
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Volskaia, Tatiana V. "Vitae as a Subject Source in the West European Pictorial Art of the 14–17th Centuries (On the Example of the Image of Saint Jerome of Stridon)." Vestnik of Saint Petersburg University. Arts 11, no. 3 (2021): 437–66. http://dx.doi.org/10.21638/spbu15.2021.305.
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For many centuries, Western European art drew its subjects from ancient history, mythology and the Bible. The artists paid great attention to the depiction of saints, for each of whom, over time, a pictorial canon with its own attributes and certain subjects was formed. As a result, the viewer not only easily recognized a particular saint, but he could also get acquainted with the facts of his biography and the role he played in the history of the church. Saint Jerome of Stridon was one of the most popular among artists, of all the Fathers of the Church he was portrayed more often than others. The article discusses the formation of this canon on the example of Jerome’s life and work. It is based on a literature review of this topic and it contains the main studies of the biography and literary activity of Jerome, from which the artists drew subjects for their works. The article describes chronologically the vitae of St. Jerome, his hagiography from Jacobus de Voragine’s “The Golden Legend”, biography and posthumous legends, miracles and appearances of the saint from “Hieronymianus” by Giovanni d’Andrea. Erasmus of Rotterdam wrote a historical biography of Saint Jerome. Since the 19th century a large number of scientific studies of Jerome’s life and work has appeared. The article analyzes specific works of Jerome, which were also sources for pictorial images. Special attention is paid to a review of art history literature, as well as medieval bestiaries, since the paintings with St. Jerome are filled with numerous symbolic animals. A review of literature and sources on the stated topic will help stimulate researchers to further study the relationship between the lives of saints and their iconography in art, identify gaps in research on this topic and specify aspects that researchers have not yet paid attention to.
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Togoeva, Olga I. "CONSTRUCTED CULT. THE ORGANIZATION OF THE VENERATION OF JOAN OF ARC IN FRANCE OF THE 19TH CENTURY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2023): 232–45. http://dx.doi.org/10.28995/2686-7249-2023-9-232-245.
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The article deals with the history of forming the local cult of Joan of Arc in her native village of Domremy (Lorraine). In modern historiography under the “local cult” usually mean the veneration of Joan of Arc in Orleans, whose inhabitants since the second half of the 15th century perceived the girl not only as a savior of their city from the English siege of 1428–1429, but also as a saint. However, the other most important place of veneration of the Virgin, her native village of Domremy in Lorraine, for long remained without much attention of historians. Based on the material of written and visual sources, the author analyzes the features of the veneration of the heroine of the Hundred Years’ War in Modern times and identifies two main periods of the formation of a specific “place of memory” in Domremy – the era of the Restoration of the monarchy in the early 19th century and the years following the Franco-Prussian War. The author comes to the conclusion that the main distinction of the local cult was its secular orientation. Unlike Orleans, where already in the 15th century the veneration of Joan of Arc was purely religious in nature, the “construction” of the cult in Domremy initially became the work of the state, starting with King Louis XVIII and ending with the local municipality. The difference was especially pronounced during the so–called dispute between the two Frances – republican and monarchical.
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Pikovskiy, Hieromonk Iriney. "Interrelation between anthropology and psychology in the works of St. Theophan the Recluse." Issues of Theology 3, no. 1 (2021): 45–57. http://dx.doi.org/10.21638/spbu28.2021.103.
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The works of bishop Theophan (Govorov) the Recluse on Christian ethics are considered fundamental in studying the history of the formation of Christian psychology in Russia. The style, narrative and vocabulary of the works echo his Russian edition of the “Philokalia”. However, contrary to the common perception that Saint Theophan the Recluse thought exclusively in the language of Holy Fathers, the present study provides examples showing that the saint borrowed some ideas from the classical German philosophy of romanticism. Under the influence of his teachers from the Kiev Theological Academy (P.A.Avsenev), he addresses the subject of the “human spirit”. Arguing with representatives of natural philosophy, whose names he does not mention, Theophan asserts that the spirit is the highest faculty of human nature, the breath of life, the image of God, which enables man to communicate with the Creator. For St. Theophan, as for many other academic scholars of the mid-19th century, “moral philosophy”, “anthropology” and “psychology” were interchangeable concepts. As shown in this study, in matters of psychology and pedagogy, the reflections of Theophan the Recluse are based on the same model that was actively developed by the philosophers of modern times (Schelling, Hegel). Despite serious worldview differences in relation to religion, Saint Theophan reads, filters and continues to develop some ideas that originated in German philosophy.
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Vladimir Vladimirovicn, Petrankin. "Reconstructing a Site of Memory: Korolev Old Believers’ Prayer House." Vestnik of Saint Petersburg State University of Culture, no. 2 (55) (2023): 54–59. http://dx.doi.org/10.30725/2619-0303-2023-2-54-59.
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This article is dedicated to a little studied problem of the 19th century Old Believers’ prayer houses localization on the cultural map of St. Petersburg. The theoretical and methodological basis of the research is Pierre Nora’s theory of lieux de mémoire, which shows the process of memory revival in spite of the history of oblivion. An overview of the most significant loci in the history of a historical and cultural phenomenon of Old Believers’ Saint-Petersburg was undertaken. There were presented data from various sources casting light on the circumstances of the Old Believers’ Korolev Prayer House functioning and closure, based on the analysis of which an attempt to relate this significant site of memory in the cultural history of St. Petersburg to a specific building in urban sprawl was undertaken for the first time. Interdisciplinary culturological methodology makes it possible not only to verify the address of the prayer house, which has not been considered determined with adequate accuracy until now, but also to raise an issue of studying the cultural history of the Old Believer St. Petersburg at the Pushkin era.
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Abdurakhmanova-Pavlova, Daria V. "John Woolman’s image in the English non-fiction in the 1850–1940s: Hagiographical motives." Izvestiya of Saratov University. Philology. Journalism 22, no. 2 (May 23, 2022): 177–85. http://dx.doi.org/10.18500/1817-7115-2022-22-2-177-185.
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John Woolman, an 18th century Quaker preacher, is known in the history of American literature for his spiritual autobiography titled The Journal (1774). The 1850–1940s is a period when Woolman’s autobiographical character attracts the attention of British and American critics and essay writers. They publish a significant number of non-fiction texts, which contain numerous elements of hagiography in Woolman’s portraiture, depicting him as a saintly proto-abolitionist figure. According to recent studies, the pioneering role in Woolman’s literary “sanctification” belonged to the 19th century American poet John Greenleaf Whittier, and it was his essays about Woolman that established the “hagiographical” tradition. The paper suggests, however, that the poet followed the tradition which had started earlier. The following “hagiographical” elements may be distinguished in the analyzed non-fiction texts: 1) (semi-) anonymity of several texts; 2) frequent use of the adjective “saint” in reference to Woolman; 3) overestimation of Woolman’s historical significance as “the first abolitionist”; comparisons with famous saints; 4) the motif of being born in “a pious family” and “eulogizing on the birthplace of the saint”; 5) historically inaccurate portrayal of Woolman as a poor and semiliterate person; 6) emphasizing such psychological traits as childlikeness and absolute truthfulness. The conclusion is that Woolman’s sanctification was promoted by the historical situation in the USA of the 1850–1940s as well as by The Journal itself and a certain “flexibility” inherent in Woolman’s autobiographical text.
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Краснова, Анна Леонидовна. "The Phenomenon of Greek Religious Engravings: The Place of Engravings from the Collection of the Moscow Theological Academy Museum in the History of Engravings of the Greek World." Вестник церковного искусства и археологии, no. 1(1) (June 15, 2019): 190–215. http://dx.doi.org/10.31802/2658-5111-2019-1-190-212.
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Цель статьи - раскрыть понятие «греческая религиозная гравюра», а именно выявить, что это за гравюры, для чего они предназначались, какая историческая ситуация спровоцировала их распространение, а также определить их роль и значение для обителей, расположенных на оккупированных Османской империей территориях. На гравюрах изображаются образы святых и виды монастырей, которые распространялись монахами взамен на милостыню среди паломников. В условиях оккупации распространение гравюр было существенным источником дохода для обедневших монастырей Афона. Первые афонские гравюры выпускались в Европе, но с XIX в. афонские монахи создают гравюры самостоятельно. Статья раскрывает историю создания греческих религиозных гравюр и определяет место среди них гравюр из собрания Музея Московской духовной академии «Церковно-археологического кабинета», также выявляя уникальные образцы гравюр из коллекции музея. The article is devoted to the phenomenon of Greek religious engravings. There are an easel engraving with images of saints and views of monasteries, which distributed among pilgrims to promote Christian monasteries of the Orthodox Church of the East. When and why were they become used? A lot of Orthodox monasteries became poor after occupation by Ottoman Empire. Moreover, The Mount Athos had not been known in Europe until sixteenth century. The monks of the Saint Catherine’s Monastery found that the views of the Monastery mast be interesting for pilgrims and contributed to fame of their monastery. First woodcuts printed in a large number in Leo police in the middle of the 17th century. It was a great success. The monks exchanged this engraving on charity. And the Athos’s monks followed the example of Sinai’s monks. The first engravings for The Mount Athos were printed in Europe, in such cities as Vienna, and Venice. From the end of the 18th century metal plates engraved on the Mount Athos and in the 19th century the printing of engravings was amazingly extended. The most part of engravings from the collection of Moscow Theological Academy Museum printed in the middle of the 19th century in The Mount Athos. Also, this collection has some unique prints, such as the Burning Bush. This article shows the importance of the Greek engravings for the orthodox world such the instrument for advertising the most holy places for pilgrims. This etching made a great influence on our imagination nowadays about this holly places.
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Григорян, С. Б., and А. А. Максимова. "JERUSALEM ANTIQUITIES IN ATHOS: GIFTS FROM ARCHIMANDRITE ANTONIN (KAPUSTIN)." Краткие сообщения Института археологии (КСИА), no. 269 (September 21, 2022): 383–89. http://dx.doi.org/10.25681/iaras.0130-2620.269.383-389.
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В статье разбирается сюжет, связанный с ранним этапом коллекционирования древностей в Иерусалиме представителями русских дипломатических служб и духовной миссии во второй половине XIX в. Речь идет о серии крупных эпиграфических изразцов XVI в., которые украшали фасад Купола Скалы и попадали в коллекции после того, как их заменяли при реставрациях. Такие изразцы оказались во владении русского консула В. Ф. Кожевникова, а после его смерти были куплены с аукциона архимандритом Антонином (Капустиным), который затем отправил один из них на Афон, в библиотеку Пантелеимонова монастыря. Документы ярко рисуют движение древних артефактов, характеризуя отношение и интерес к ним на донаучном этапе. The paper relates a story linked to an early stage of collecting antiquities in Jerusalem by the representatives of the Russian diplomatic services and the Russian Orthodox Ecclesiastical Mission in the second half of the 19th century. A case in point is a series of large epigraphic ceramic tiles of the 16th century that decorated the facade of the Dome of the Rock and which got into collections after having been replaced during restoration works. Such tiles came to be in possession of the Russian consul V. F. Kozhevnikov and after his death were bought at auction by Archimandrite Antonin (Kapustin) who then sent one of the tiles to the library of the Saint Panteleimon Monastery in Athos. The documents give a vivid account of this ‘flow' of the ancient artifacts describing the attitude and interest to these items during the prescientific stage.
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Huskins, Bonnie. "From "Haute Cuisine" to Ox Roasts: Public Feasting and the Negotiation of Class in Mid-19th-Century Saint John and Halifax." Labour / Le Travail 37 (1996): 9. http://dx.doi.org/10.2307/25144034.
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Morozova, Irina V. "Humanistic Traditions of American Literature. (Osipova, Elvira P. The American Accent. Essays of the 19th–20th Century US Writers. Saint-Petersburg: Nestor-Istoriya Publ., 2023. 216 p.)." Literature of the Americas, no. 15 (2023): 346–55. http://dx.doi.org/10.22455/2541-7894-2023-15-346-355.
Full textAbstract:
A book by a well-known Russian scholar and literary critic Elvira P. Osipova is a collection of essays written by the author at different times and dedicated to the works of the most significant American writers of the 19–20th centuries. The researcher focuses on the problems of philosophical and social views of writers, the connection of their works with the sociocultural context, and their sense of the tradition of American Romanticism and its humanistic emphasis. The essays are presented in chronological order — from Edgar Allan Poe to the writers of the late 20th century, the principle that allows to trace the humanistic emphasis of American literature throughout its two century history.
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Assad, Maria. "Time and Uncertainty: A Metaphorical Equation." KronoScope 3, no. 2 (2003): 185–97. http://dx.doi.org/10.1163/156852403322849233.
Full textAbstract:
AbstractMy first argument posits that concepts of temporality are discursive strategies to harness uncertainty understood as an innate human condition. Saint Augustine's question of time and some poetic quotes serve as examples to demonstrate the metaphoric use of time in order to attenuate the effects of uncertainty in human affairs. The long history of this substitution is interrupted, however, by Newtonian celestial mechanics, which reduced the metaphoric power of time to quantifiable temporal increments within the construct of differential equations. While classical science continued creating models to explain nature within the conceptual limits of a perfectly reversible and therefore redundant time, poetry, and literature in general, re-discovered the power of time, but through an increasingly radical shift in its relationship to uncertainty. Therefore, using examples from writings by Stéphane Mallarmé and Honoré de Balzac, my second argument explores the possibility that uncertainty is time, not in a metaphoric mode, but as a conceptual identity. Bonding time and uncertainty in this fashion, the examples show further that literary discourse of the 19th Century projects the nonlinear dynamical thinking that dominates late 20th Century scientific debate.
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Krotov, Artem A. "Interpretation of the French Revolution as a means of political forecasting: On the concept of Paul Janet." Philosophy of the History of Philosophy 3 (2023): 244–60. http://dx.doi.org/10.21638/spbu34.2022.116.
Full textAbstract:
The article analyzes the ideas of one of the classics of 19th century French philosophy about the essence of the French Revolution concepts. He divided their history into two stages, referring to the first (until the middle of the 19th century) categorical, tough assessments, to the second — calmer and more balanced. The typology of concepts of the French Revolution proposed by him contains historical, philosophical, mystical and theocratic, liberal, republican, democratic-socialist, economic schools. Burke, who fell upon the abstract foundations of the revolution, according to Janet, was mistaken, for it was about justice and improving social life. Fichte, on the contrary, with youthful naivety developed a speculative interpretation of revolutionary events. Janet believed that Fichte, who was carried away by the abstract formulation of the question of the revolution, did not notice the full complexity of the problem. Saint-Martin, the mystic, expected a renewal of religion from the revolution, his forecasts did not come true. Joseph de Maistre saw the revolution as a heavenly punishment, predicting a return to the previous orders. Janet criticizes the socialists for extolling Robespierre with “revolutionary fanaticism” and justifying all the acts of the Jacobeans. Explaining his plan, Janet stated that he was only going to become a historian of the concepts of the French Revolution, to study their philosophy. But in fact, he goes beyond this task, because in his desire to find the truth in the variety of opinions he eventually comes to the formulation of his own social ideal. This ideal highlights legal justice. For Janet, the revolution appears as a natural result of the entire previous history, in which the main attitudes of common sense were determined. It was these attitudes that were systematically fixed by the French Revolution. Given the mentioned context, the future task was seen by the philosopher in the peaceful development and completion of the revolution.
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Reveyron, Nicolas. "L’image de Santa Maria citra Montes à Saint-Nizier de Lyon : le rôle de la composition de l’espace ecclésial dans l’organisation d’un culte." CEM, no. 14 (2022): 297–319. http://dx.doi.org/10.21747/2182-1097/14a16.
Full textAbstract:
According to a bull of Innocent IV, present in Lyons for the Ecumenical Council of Lyons, the image of «Our Lady on this side of the Alps» was brought to Lugdunum by Saint Pothin, the first bishop of the city. What kind of image? There is still a late statue, hidden during the religious wars, then found near the crypt in the 19th century, and a keystone (during the 15thcentury) probably representing this image. Minutes of the visit of the 14th-15th century clearly describe the organisation of the space of the shrine whose archaeology has shown that it had not been modified since the High Middle Ages: crypt at the crossroads, altar on the crypt (in the Paleo-Christian way), the main altar, the tombs of the bishops of the sixth century and, at the bottom of the apse, the image of the Virgin. This image was both an object of worship and the object of a pilgrimage of healing. After the destruction of the religious wars, the statue was moved to the south arm of the transept and became the cult image of the Brotherhood of Our Lady of Grace. The upheaval of the spatial organisation is heavy with meaning: loss of relationship with the history of the early Church of Lyon and refocusing on the life of the brotherhoods, but with a primacy given to the image which is not enclosed in an autonomous chapel, but remains directly related to the sanctuary space
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Tamás, Horogszegi. "Egy elfeledett Szent István király-falképciklus. •." Művészettörténeti Értesítő 69, no. 1 (December 23, 2020): 71–102. http://dx.doi.org/10.1556/080.2020.00005.
Full textAbstract:
Tradition had it that the rectangular Romanesque hall with a central column in the royal and later archiepiscopal palace on Castle Hill in Esztergom was the birthplace of King Saint Stephen, although it was already clear in the 19th century that this part of the building dated from after the 11th century. Nevertheless, in view of the salient role of the castle in the cult of Saint Stephen, the prince primate and archbishop of Esztergom (1867–1891) János Simor (1813–1891) had the Romanesque room converted into a chapel in 1873–74, a thousand years after the birth of the state and church founder king. The reconstruction was planned by József Lippert, the chief architect of the prince primate who planned in this capacity, among other things, the transformation of the interior of the cathedral and the construction of its vestibule, the primate’s palace, and the purist reconstruction of Pozsony cathedral. The transformation of the hall with the central column included a new aperture, walling up of a niche, erection of an altar, and embellishing of the walls and vault with neo-Romanesque frescoes imitating the Byzantine style painted by the brothers Karl and Franz Xaver Jobst (fig. 3). The completed chapel became a neo-Romanesque Gesamtkunswerk down to the smallest detail, a venue of cult and memory.The decisive part of the painted decoration was the cycle of the salient episodes in St Stephen’s life on the vault arches: 1. Apparition of St Stephen protomartyr to Sarolt, wife of prince Géza (fig. 7). 2. The baptism of Vajk (fig. 11). 3. Bishop Astrick shows the crown brought from Rome to St Stephen (fig. 15). 6. Offering of the country to God (fig. 23). The paper reviews the iconographic antecedents of the scenes and the respective source texts, mentioning so-far unpublished works (figs. 13, 22). In addition to several other findings, it could be concluded that unlike in the period from the 17th to the mid-19th century when the depictions of King St Stephen were imbued with currently topical political implications, the images of the Esztergom cycle are free from such readings. The painters of the frescoes ordered by archbishop Simor mainly used recognized schemes and panels aligning themselves with the iconographic tradition, and therefore the novelty of the decoration which contemporary accounts emphasized must have been their neo-Byzantine style. A few decades later, however, this style must have appeared obsolete, nor did it have followers in its time, either. Apart from the demonstration of iconographic motifs, the direct models of the scenes cannot be determined even for such an extremely rare theme as Sarolt’s dream. That is at the same time proof of the invention of the painters and that is what ranges their work among the important achievements of post-Compromise painting: the ingenious use of motifs of mostly familiar scenes (identified by captions as well) and their arrangement in a new composition in the chosen or required style, with the prudent use of the semi-circular shape of the picture field when need be. It is important to note that no other picture cycle was created of St Stephen’s life in the second half of the 19th century. Moreover, some of the scenes have demonstrable linkage to stations in the life path of archbishop Simor, which must have influenced the finalization of the programme.During the archaeological excavations and reconstruction on Castle Hill in 1934–1938 the historicist elements of the hall with a central column were removed (fig. 4). Until how, research thought the painted decoration by the Jobst brothers had perished and were only known in reproduction. However, it must have been removed by Mauro Pellicioli or an assistant of his who had been invited to Hungary from Milan by Tibor Gerevich. I chanced upon the removed frescoes in a remote storeroom of Esztergom cathedral in 2011 with Veronika Nagy.
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Tamás, Horogszegi. "Egy elfeledett Szent István király-falképciklus. •." Művészettörténeti Értesítő 69, no. 1 (December 23, 2020): 71–102. http://dx.doi.org/10.1556/080.2020.00005.
Full textAbstract:
Tradition had it that the rectangular Romanesque hall with a central column in the royal and later archiepiscopal palace on Castle Hill in Esztergom was the birthplace of King Saint Stephen, although it was already clear in the 19th century that this part of the building dated from after the 11th century. Nevertheless, in view of the salient role of the castle in the cult of Saint Stephen, the prince primate and archbishop of Esztergom (1867–1891) János Simor (1813–1891) had the Romanesque room converted into a chapel in 1873–74, a thousand years after the birth of the state and church founder king. The reconstruction was planned by József Lippert, the chief architect of the prince primate who planned in this capacity, among other things, the transformation of the interior of the cathedral and the construction of its vestibule, the primate’s palace, and the purist reconstruction of Pozsony cathedral. The transformation of the hall with the central column included a new aperture, walling up of a niche, erection of an altar, and embellishing of the walls and vault with neo-Romanesque frescoes imitating the Byzantine style painted by the brothers Karl and Franz Xaver Jobst (fig. 3). The completed chapel became a neo-Romanesque Gesamtkunswerk down to the smallest detail, a venue of cult and memory.The decisive part of the painted decoration was the cycle of the salient episodes in St Stephen’s life on the vault arches: 1. Apparition of St Stephen protomartyr to Sarolt, wife of prince Géza (fig. 7). 2. The baptism of Vajk (fig. 11). 3. Bishop Astrick shows the crown brought from Rome to St Stephen (fig. 15). 6. Offering of the country to God (fig. 23). The paper reviews the iconographic antecedents of the scenes and the respective source texts, mentioning so-far unpublished works (figs. 13, 22). In addition to several other findings, it could be concluded that unlike in the period from the 17th to the mid-19th century when the depictions of King St Stephen were imbued with currently topical political implications, the images of the Esztergom cycle are free from such readings. The painters of the frescoes ordered by archbishop Simor mainly used recognized schemes and panels aligning themselves with the iconographic tradition, and therefore the novelty of the decoration which contemporary accounts emphasized must have been their neo-Byzantine style. A few decades later, however, this style must have appeared obsolete, nor did it have followers in its time, either. Apart from the demonstration of iconographic motifs, the direct models of the scenes cannot be determined even for such an extremely rare theme as Sarolt’s dream. That is at the same time proof of the invention of the painters and that is what ranges their work among the important achievements of post-Compromise painting: the ingenious use of motifs of mostly familiar scenes (identified by captions as well) and their arrangement in a new composition in the chosen or required style, with the prudent use of the semi-circular shape of the picture field when need be. It is important to note that no other picture cycle was created of St Stephen’s life in the second half of the 19th century. Moreover, some of the scenes have demonstrable linkage to stations in the life path of archbishop Simor, which must have influenced the finalization of the programme.During the archaeological excavations and reconstruction on Castle Hill in 1934–1938 the historicist elements of the hall with a central column were removed (fig. 4). Until how, research thought the painted decoration by the Jobst brothers had perished and were only known in reproduction. However, it must have been removed by Mauro Pellicioli or an assistant of his who had been invited to Hungary from Milan by Tibor Gerevich. I chanced upon the removed frescoes in a remote storeroom of Esztergom cathedral in 2011 with Veronika Nagy.