Gotowa bibliografia na temat „Prayer-books, German”

Prayer Books for Jewish Women in Polish, Their Authors and Users: The Case of Jews in Warsaw in the Mid-Nineteenth Century In the nineteenth century, only two prayer books for Jewish women and girls were published in the Polish language: one written by Jakub Elsenberg (Warsaw 1855) and the other by Rozalia Saulson (Warsaw 1861). This small numer contrasts with the numerous editions of tkhines in Yiddish and Andachts- and Gebetbücher in German. The aim of the paper is to discuss the circumstances of the creation of both books and specificity of these editions. The origins of the users of the Warsaw’s prayer books according to the list of subscribers (and using the data of genealogical sources) are also considered.

This paper presents an article by Rabbi Dr. S. Levi published in 1921 in Monatsschrift für Geschichte und Wissenschaft des Judentums about French Jewish army rabbis and Jewish praying books from World War One distributed among Jewish soldiers in French Army. Levi served himself as an Army Rabbi in German army. He used his own experience to highlight the most interesting and significant features of French approach toward Jewish military service in time of war. This article of Rabbi Levi serves as an example of continuation of the pre-war GermanJewish self-identification as both culturally German and religiously Jewish. However, it also presented an interesting depiction of the technical details about French Army praying book. In contrast to German Jewry, their French counterparts published praying book under the auspices of the Chief Rabbi of France and distributed in with the help of his office. Levi pointed out that these praying books reflect in their content the original war time religiosity, which was still important to reconstruct and to reflect about in the after war epoch. The Great Rabbi of France gave his sanctions for the publishing the Prayer for the War Time and Prayer for France, both prayers bore his name and originated in the years 1914-1915. Dr. Levi justly saw in the figure of the Great Rabbi a central authority for the Jews in the French uniform. The French praying book was designated not only for the French Jews of European origin who mostly had had Alsace and Lorraine roots, but also for the Sephardic Jews from the French colonies in North Africa (Morocco and Algiers). Because of this fact, this praying book was different in its content from both German Jewish praying books. It provided two versions of the Hebrew texts in accordance to Ashkenazi and Sephardic rites. Both versions, the Ashkenazi (and the German one as Dr. Levi called it) and the Sephardic were printed together. Dr. Levi thought that it was necessary to highlight the differences between these two Jewish rites. He found that there elements in general were of great importance whereas his Ashkenazi German readers would find it confusing to differentiate between ritual nuances with their Sephardic co-religionists, namely in the conducting the death-, burial- and mourning praying ceremonies. In accordance to the articles published in the Monatsschrift Jewish experiences during the First World War were positively evaluated by their German co-religionists.

Abstract: This article provides a summary overview of the collection of pre-1600 western European manuscripts in Loyola University Chicago Archives & Special Collections. The collection presently comprises four manuscript codices, at least thirty-eight fragments, and four documents. The codices are a thirteenth-century book of hours from German-speaking lands; a fifteenth-century Dutch prayer book; a preacher's compilation written probably in southern Germany in the 1440s; and two fifteenth-century Italian humanist booklets, bound together since the nineteenth century, transmitting Donatus's commentary on the Eunuchus (incomplete) and an anthology of theological excerpts, respectively. The fragments consist of thirteen leaves from books dismembered by modern booksellers (most are from fifteenth-century books of hours) and a larger number of binding fragments, all but two of which remain in situ. These represent the remains of ten manuscript books: four Latin liturgical books, two texts of Roman civil law, one large-format thirteenth-century Italian Bible, one thirteenth-century copy of Ptolemy's Almagest in the translation of Gerard of Cremona, one late fourteenth-century copy of the Ockhamist Tractatus de principiis theologiae , and one fifteenth-century Dutch book of hours in the translation of Geert Grote. Many of these materials have remained unidentified until now.

Abstract This article presents two German Catholic prayer books written by the two sixteenth-century priests Johann Faber OP and Peter Michael Brillmacher SJ – known for their catechetical and apologetical work in areas of confessional division. Adding to the claims by early twentieth-century researchers that these books were used for “resisting and combating Protestantism,” I argue that they were tools for the re-Catholicising of Protestant populations. By referring to the Church fathers “and the old Christians” as proof for the ancient origin and the orthodoxy of beliefs and practices questioned by the Protestant reformers, and by countering “misconceptions” about the Catholic faith, the authors strived to lead their readers in the direction toward “true religion and divine worship.”

The Slovak National Archives in Bratislava contain a large manuscript catalogue of an extensive book collection formerly located in one of the numerous residences of the branched aristocratic family Ziči, namely in Voderady near Trnava. The manuscript catalogue, entitled Catalogus Librorum Bibliothecae Vedrodiensis 1894 [A Catalogue of the Books of the Voderady Library 1894], presents a library which, according to information from the 19th century, contained about 12,000 volumes. In the catalogue, the books are divided into 19 thematic groups: theological works and prayer books, linguistic publications, dictionaries and manuals, periodicals, works on arts and crafts, Hungarian novels and short stories, German and Italian novels and short stories, French novels and short stories, English novels and short stories, the works of literature of other European and domestic provenance as well as ancient classics in various editions, memoirs, historical works, geographical literature and travelogues, natural-science publications, works on sports, specialised works on horse breeding, works on economy, legal and political works, and prints referred to as special works. This paper focuses on the thirteenth thematic group of the Voderady library, namely geographical literature and travelogues (Földrajz, Útleírás). This has been motivated by the fact that members of the Ziči family, the owners of the Voderady residence Jozef Ziči (1841–1924) and his brother Augustín (1852–1925), enjoyed not only travelling around Europe but also exploring distant exotic lands. Consequently, this group contains 717 registered titles, forming the largest group of the Voderady library. The presented literature in Hungarian, French, English and German comprises a wide range of works including travelogues, atlases and maps, tourist guides, manuals and professional geographical publications of both domestic and foreign provenance.

German cultural institutions had been conducting preparations to secure their collections in the event of a war since mid-1930s. The Prussian State Library, the holdings of which included the most precious German manuscripts and prints, was one of those institutions. Air attacks carried out on the capital of the Third Reich triggered the decision to evacuate the collection to Thüringen, Brandenburg, Pomerania and Lower Silesia. Largest deposits had been located in the latter. The unique heritage items stored there included medieval manuscripts, prayer books, music autographs and newspaper yearbooks as well as letters and private documents of many prominent representatives of German culture and art. Those items were evacuated, among other places, to Fürstenstein (Książ) Gießmannsdorf (Gościszów), Gröditzburg (Grodziec), Grüssau (Krzeszów), Fischbach (Karpniki) and Hirschberg (Jelenia Góra). The evacuation was conducted in cooperation with the heritage conservator for Lower Silesia, professor Günther Grundmann. With his assistance, in the course of a few years, a unique collection was created in Lower Silesia. Towards the end of the war the collection was deprived of proper care, as the authorities lacked resources to secure it. This resulted in the destruction of some items during military actions. The remaining parts of the collection had been taken over by Polish officials and were transferred to library collections in Krakow, Warszawa, Olsztyn, Toruń, Lublin and Łódź.

“Reading the morning paper is a kind of realistic morning prayer” Hegel's best known treatment of the European Enlightenment (in his Phänomenologie des Geistes) singles out the problem of religious faith, or the new, modern struggle between insight and faith, between enlightenment and what its defenders saw as mere “superstition”. This treatment is distinctive and on the face of it highly controversial. For one thing, while the topic is simply announced as die Aufklärung, Hegel makes no attempt at a comprehensive survey. Bacon, Swift, Smith and the British seem to play no discernable role; oddly, neither do Lessing or Mendelssohn or the German, “Berlin” Enlightenment. If there is a focus in these highly typological and categorial distinctions, it is clearly le siècle du lumière, not die Aufklärung or the Battle of the Books; if there is a representative figure, it is unquestionably Diderot; if there is a theme, it is ethical and broadly normative, not scientific or even political.

AbstractFamily worship, or family prayer, is a form of piety which was propagated in the Netherlands in the seventeenth century by the pietistic movement of the Nadere Reformatie. It was still propagated when in the early nineteenth century the theological climate had changed. In family worship the members of a family held a sort of church service together: they prayed together, sang and read from the Bible or an edifying book. Around the year 1800 many books were written for family devotion in the Netherlands, even by such prominent theologians as Clarisse and Van der Palm. Moreover, many translations of devotional books of German origin appeared. In this article family worship is described on the basis of three treatises published by Dutch societies, the orthodox Haagsch Genootschap, the 'evangelical' Nederlandsch Zendeling Genootschap, and the liberal Maatschappij tot Nut van het Algemeen. These treatises were written for the 'common man'. They show that in the early nineteenth century family worship was propagated because religion was seen as the guarantee of the happiness of the family, and of the prosperity of society in general. The concept of family worship was especially suited to the pervading culture of homeliness in the Netherlands of the early nineteenth century. In spite of the different background of the three societies, their treatises do not differ from each other very much.

This is the first publication and study of a diary written by Prokopii Nikolaevich Nikiforov (Institute of Russian Literature, Pinega Collection, no. 754), which covers the period from July 18 to December 30, 1914. The entries describe his mobilization, first battles, his capture near Opatov on September 21, and his stay in two German prisoner of war camps. The diary, which is preserved in the original, was written in pencil in a special «Notebook», a printed edition for the lower ranks. This study focuses on several topics: the image of the enemy, which changes over the course of the diary, as opposed to the general Russian soldiers; prayer chants that served as a means of self-identification for Prokopii Nikiforov and other prisoners; and important aspects associated with camp life — rumors, food, the weather, holidays, and daily routines or incidents. The article examines Nikiforov’s notes in the context of similar passages in the diaries and letters of other soldiers. It is not known what happened to the author of the diary after 1914, but the description of the Pinega Collection provides some information about his life in peacetime: notes on printed and handwritten books reveal that they belonged to his grandfather, his father, and Prokopii Nikiforov himself.

T he second edition of J ohann B ehrendt ’ s hymn book ISZ naujo pérweizd ėtos ir pagérintos Giesm û-Knygos AND PRAYER BOOK Maldû-Knygélos (1735): an unknown copy in Prague The article presents a 1735 Lithuanian publication from Königsberg (Lith. Karaliaučius) which was believed to not have survived—the hymn book for Prussian Lithuania’s Evangelical Lutherans Iß naujo pérweizdėtos ir pagérintos Giesmû-Knygos (Reviewed and Improved Hymn-book) and the prayer book Maldû-Knygélos (Prayer-book). The only known copy of the second edition of the hymn book and the prayer book was discovered in the National Library of the Czech Republic (Czech Národní knihovna České republiky; NK ČR: 33 K 139) in Prague. It has not been registered in Lithuanian bibliographies. Just as the first 1732 edition, the second edition appeared thanks to the initiative of the theology professor of the University of Königsberg and the chief court preacher, Johann Jacob Quandt (Lith. Jonas Jokūbas Kvantas, 1686–1772), while the archpresbyter of Insterburg (Lith. Įsrutis), Johann Behrendt (Lith. Jonas Berentas, 1667–1737), led the editing team. Aiming to reveal the differences of the second edition from the first, and to highlight the editing tendencies of the hymn and prayer books, this article not only discusses the main features of the copy, but also analyzes the structure of the 1735 edition including the repertoire of new hymns and linguistic particularities of the texts of hymns and prayers written in Lithuanian. Provenance research revealed that the copy belonged to the Lithuanian Dovydas Blindinaitis or Bl(i)undinaitis before reaching this library, and this is supported by handwritten inscriptions on the front and back flyleaves. He acquired the book in 1736 for 33 groschen and must have been its first owner. The imprint “REGIÆ BIBLIOTH: ACAD: PRAGEN:” (“Royal Library of the Academy of Prague”) which is seen on the title page of the hymn book could only appear after 1777 when the Public Imperial-Royal University Library (Czech Veřejná císařsko-královská univerzitní knihovna) in Prague had been established. From the perspective of structure, the 1735 Lithuanian publication is a convolute which consists of two alligates: (1) hymn book and (2) prayer book. The hymn book comprises: (a) two introductions—one written by Quandt in German and one written by Behrendt in Lithuanian, (b) the main section of the hymn book and its appendix “Kittos naujos Gieſmes ßwėey pridėtos” (“Other new recently added hymns”), (c) two indexes—the index for the Lithuanian hymns “Prirodijimas Wiſſû Gieſmû, ant kurro Laißko jos ßoſa Knygoſa randamos yra” (“A listing of all hymns which page they are found on in this book”) and the index of German original hymns called a “Regiſter” (“Register”). The prayer book comprises prayers, collects, the story of Christ’s suffering, and a list of thematic groups of these texts marked “Prirodijimas Wiſſû Maldû” (“A listing of all prayers”). The second (1735) edition of the hymn book differs remarkably from the first (1732) in its structure and scope: (1) All of the hymns that had been previously included in the 1732 edition’s “Appendix arba Kittos naujos Gieſmes ßwėey pridėtos” (“Appendix or other new recently added hymns”) (a total of 34) were integrated into the main section of the hymn book of the 1735 edition comprising 334 hymns; their thematic groupings and subgroupings remained the same; (2) The 1735 edition does not include one of the hymns published in 1732: Peter Gottlieb Mielcke’s (Lith. Petras Gotlybas Milkus, 1695–1753) translation “MIeli Krikßćionis dʒaukimės” (“Dear Christians let us rejoice”) (← Martin Luther, “Nun freut euch lieben Chriſten”); (3) The 1735 edition was supplemented with 26 hymns, that is to say, the second edition comprises 360 hymns. The new hymns are published in the appendix “Kittos naujos Gieſmes ßwėey pridėtos” (“Other new recently added hymns”). Cryptonyms attached to these hymns attest to the fact that their translators were two priests of Prussian Lithuania. For the first time, 18 hymns of the priest of Didlacken (Lith. Didlaukiai), Fabian Ulrich Glaser (Lith. Fabijonas Ulrichas Glazeris, 1688–1747), were included in this hymn book. The priest of Popelken (Lith. Papelkiai), Adam Friedrich Schimmelpfennig (Lith. Adomas Frydrichas Šimelpenigis, 1699–1763), translated 8 new hymns (while 15 of his hymns that had been already published in the 1732 edition were presented in the main section of the hymn book of the 1735 edition). The new repertoire of the Lithuanian hymn book was compiled from the translations of the following German hymn creators of the 16th–18th centuries: Johann Georg Albinus (1624–1679), Martin Behm (1557–1622), Kaspar Bienemann (Melissander, 1540–1591), Simon Dach (1605–1659), Johann Burchard Freystein (1671–1718), Paul Gerhardt (1607–1676), Johannes Gigas (Heune, 1514–1581), Ludwig Andreas Gotter (1661–1735), Johann Heermann (1585–1647), Heinrich Held (1620–1659), Martin Moller (1547–1606), Johann Rist (1607–1667), Samuel Rodigast (1649–1708), Johann Röling (1634–1679), Gottfried Wilhelm Sacer (1635–1699), Arnold Heinrich Sahme (1676–1734), Benjamin Schmolck (1672–1737). In contrast to the hymn book, the structure of the 1735 prayer book published concurrently were not changed; the thematic groups of prayers remained essentially the same as they were in the first edition of 1732. Texts of both the hymn book and the prayer book were edited. The editing tendencies in both are similar and encompass all linguistic levels (phonetics, morphology, lexicon, syntax), as well as orthography and punctuation, but the intensity of editing was different. The orthographic corrections prevail and the most consistent of them are: [i·] <ij> → <y> (characteristic only of the hymn book), [č’] <ć> → <cʒ> (together with refusing the marker indicating consonant palatalization <i>), [·] <e> → <ė>, [ž] ir [ž’] <Ʒ> → <>, marking accent placement with an acute accent < ’ >. The second edition reflects an important stage in the quantitative and qualitative development of Behrendt’s hymn book. In the second edition that appeared just three years later, we see the further consistent efforts of the editors to expand the repertoire of hymns and improve the texts in terms of language (i.e. they first of all sought to standardize the orthography of texts written in different centuries by many different translators). In contrast to the hymn book, the prayer book was improved along only one vector: the language of the texts was edited according to the same principles, while the number of prayers was not increased. The fact that the editors of the second edition devoted more attention to the hymn book than the prayer book probably stems from the important place that hymns hold in the Evangelical Lutheran liturgy.

This chapter recounts how maskilim and early representatives of Wissenschaft des Judentums divided the shares of Jewish culture between Ashkenaz and Sepharad in order to address questions of Jewish identity arising in eighteenth- and nineteenth-century Germany. It looks at the perception of medieval Jewish culture that affected the views of their contemporaries. It also analyses the acceptance of cultural goods between the Jewish communities of Ashkenaz and Sepharad and the notion of the divide. The chapter reviews studies that show how texts and ideas were transmitted between the different communities that were adapted and incorporated into the regional Jewish cultures. It describes collective cultural identities and their dynamism that can be studied in a nuanced way through examination of the transfer of cultural objects from one region to another.