Добірка наукової літератури з теми "1686-1758"

ArgumentHans Egede (1686–1758), the famous missionary and natural historian in Greenland, was one of very few known Norwegian alchemists. This article seeks to place Egede’s alchemy in the context of the European alchemical tradition by identifying his sources in alchemical literature. Through an analysis of Egede’s account of an alchemical experiment performed by him in 1727, Ole Borch, Johann Joachim Becher, and Michael Sendivogius are identified as his main sources. Egede’s procedure and choice of materials are shown to be based on texts by these authors. The article argues that Egede’s alchemical interest was more pervasive than hitherto understood, through the demonstration of connections between his alchemical studies and his work as a natural historian. Further it is argued that Egede’s alchemy was not unique or anachronistic but exemplifies the continued belief in and practice of transmutational alchemy in Denmark-Norway in the early decades of the eighteenth century.

Flemming A. J. Nielsen And Thorkild Kjærgaard:The First Greenlandic Book Ever since the arrival of Norse peasants in south-west Greenland in the second halfof the tenth century there have been links between the immense island (2.2 millionkm2) in the north-eastern corner of the American hemisphere and the Scandinavianworld. At the end of the twelfth century, the ancestors of today’s Inuit, a whale- andseal-hunting people speaking a language of the Eskimo-Aleut group, migrated fromEllesmere Island across the narrow Smith Sound to northern Greenland. Within twoand a half centuries, the Norse peasants had, it seems, been exterminated by the Inuit,but Greenland was never forgotten in Scandinavia. In the European world it was generallyrecognised that Greenland was Norwegian territory. In 1380 Norway enteredinto a union with Denmark, and the dream of restoring connections with Greenlandtherefore became a shared Danish-Norwegian dream, although it seemed less and lesspracticable as time went by and the Davis Strait between Baffin Island and Greenlandbegan to teem with Dutch and British whalers and trading ships.However, in 1721 the course of history changed. A Norwegian priest, Hans Egede(1686‑1758), who had been offering his services for more than a decade, was appointed‘Royal Missionary in Greenland’ and was given the necessary support for an expeditionaiming to re-establish the old connection and to reintroduce Christianity into Greenland.Egede’s Greenlandic adventure succeeded, and over the course of the eighteenthcentury Greenland was reintegrated, bit by bit, into the multicultural, multinationalDanish-Norwegian state and society.In 1814 Norway was divided as a result of the Napoleonic Wars. Mainland Norway(what we know as Norway today) was ceded to Sweden while the remote Norwegianislands in the North Atlantic (Greenland, the Faroe Islands and, until 1944, Iceland)were annexed to the kingdom of Denmark.Being a true officer of the Danish-Norwegian empire, where every child had tobe taught to read and appreciate Luther’s Small Catechism, Egede struggled fromthe outset with the exotic Greenlandic language, not just to learn to speak a vaguelyunderstandable ‘kitchen-Greenlandic’ but also to acquire the deeper understandingof phonetic and grammatical structures that was needed in order to develop a writtenversion of the language.During Egede’s fifteen years in Greenland (1721‑36), all the documents pertainingto the mission were handwritten. This was true also for the basic Christian texts inGreenlandic which Egede and his helpers began to produce and distribute among thegrowing number of converts from as early as 1723. Back in Copenhagen in 1736, Egede founded the so-called Seminarium Groenlandicum. The purpose of this institution wastwofold: to teach basic Greenlandic to new missionaries and catechists before they wentto Greenland, and to produce books printed in Greenlandic in order to have a moremajor and focused impact on Greenlandic society than the sporadic effects obtainablewith handwritten texts that were constantly being altered by being laboriously copiedout by hand again and again.The first book published in Greenlandic as part of this programme was a spellingbook containing reading exercises based on Luther’s Small Catechism in addition to acollection of prayers and eight hymns translated from the Danish, comprising a total offorty pages prepared by Egede and printed in Copenhagen in 1739 to be sent to Greenlandthe same year. As a bridge between written and printed culture in Greenland, thissmall book marked an important milestone in early modern Greenland. Until now it hasbeen known only from uncertain and elusive bibliographical sources – sceptical voiceshave even doubted whether it ever existed, but two copies of the book have recentlybeen located and identified in the holdings of the Royal Library. Our article providesa thorough study of the book: how it came to be forgotten, how it was rediscovered,the nature of its contents and details of its typographical layout.Less than a century after Hans Egede’s arrival in Greenland, almost everybody inwestern Greenland had learned to read and write, and the local vernacular had becomea literary language. Later, in 1861, Greenland’s first newspaper was established.It was written and edited from the outset by Greenlanders eagerly discussing their ownaffairs. As a result of the discussions, scattered groups of individuals throughout theenormous but thinly populated island coalesced into a nation, and, thanks to Egede’sendeavours and those of his many successors throughout the eighteenth and nineteenthcenturies, Greenlandic is today the only native American language that is used for anyand every purpose by its speakers, whether it be literature, pop music, government,church services or legislation.

Johann Jacob QuandT’S ACADEMIC ACCOUNT: THE LITHUANIAN LANGUAGE SEMINAR AT THE KÖNIGSBERG UNIVERSITY IN 1724 S u m m a r y The article introduces a document found in the Secret State Archives Prussian Cultural Heritage Foundation (Germ. Geheimes Staatsarchiv Preußischer Kulturbesitz; GStA PK: I. HAGR, Rep. 7 Preußen, Nr. 187 [1716–1729]) in Berlin that sheds new light on the seminar of the Lithuanian language – the first centre for teaching Lithuanian – that was founded at the Faculty of Theology of the Königsberg University in late 1720s. It is an academic account by Johann Jacob Quandt (1686–1772), the chief preacher of the court and the then dean of the Faculty of Theology of the Königsberg University and the fourth professor of theology in ordinary, who ran the seminar of the Lithuanian language between 1723 and 1727. This account provides insights into the early activities of the seminar that have not been documented in much detail so far. Neither the account nor any of its three appendices – lists of students attending Quandt’s courses – are dated. Based on other documents in the same archive file and the Christian holidays to which the account refers, Quandt’s account has been dated between 28 December 1724 and 11 January 1725, and the data that it contains cover the first half of the 1724–1725 winter semester: October–December of 1724. Quandt’s account shows that during the winter semester of 1724–1725, the seminar of theLithuanian language at the Königsberg University was attended by thirty theological students. Theology and language was taught twice daily between 10 and 11 AM and between 3 and 4 PM . The seminar under Quandt’s management continued to apply the so-called collegium privatissimum, the teaching method of its first supervisor, Heinrich Lysius (1670–1731). The names of the seminar attendees from that period are documented in the second appendix to Quandt’s account titled ‘Beyl. B. Auditores Seminarii Lithvanici’: these were Peter Gottlieb Mielcke (1695–1753), who was in his second year as a teacher, Gottfried Boeckel (?–after 1724), Samuel Boeckel (?–after 1724), Alexander Deutschmann (?–after 1724), Michael Sigismund Engel (1700–1758), Carl Julius Fleischmann (1704–1778), Christophor Daniel Franck?–after 1724), Georg Friedrich Gehrke (?–after 1724), Heinrich Grabau (Grabovius, ?–after 1724), Friedrich Wilhelm Haack (1707–1754), Georg Ernst Klemm (1701–1774), Johann Friedrich Leo (1696–1759), Christophorus (Georg) Liebe (1705–1764), Joachim Friedrich Mey (?–after 1724), Johann Friedrich Mülner (?–after 1724), Jacob Friedrich Naugardt (1694–1751), Friedrich Gottlieb Perbandt (?–after 1724), Adam Heinrich Pilgrim (1702–1757), Heinrich Preuss (?–after 1728), Christoph Rabe (?–after 1724), Heinrich Ernst Rabe (1707/1708–1744), Gottlieb Richter (1707–1775), Johann Richter (1705–1754), Friedrich Rosenberg (?–1727), Adam Friedrich Schimmelpfennig (1699–1763), Ernst Gottfried Schimmelpfennig (1704–1768), Martin Schimmelpfennig (1706–1778), Gottfried Schumacher (1704–1786), Friedrich Sigismund Schuster (1703–after 1732), Johann Trentovius (Trentowski, 1700–1765). Seven of them attended the seminar back in the winter semester of 1723–1724 and were among the first attendees of the seminar of the Lithuanian language under Quandt after it had been reinstated in 1723. Peter Gottlieb Mielcke was the first teacher at the reinstated seminar. During the winter semester of 1724–1725, the age of the theological students attending the seminar of the Lithuanian language at the Königsberg University was between 17 and 30. Most of them were from Prussian Lithuania. After finishing their studies, at least 19 of the attendees were ordained priests and served in Lithuanian parishes. Out of the thirty students who signed the second appendix to Quandt’s account, at least one-half have not been known as attendees of the seminar of the Lithuanian language yet. Even though the Pietist Georg Friedrich Rogall was very critical towards the seminar of the Lithuanian language under the orthodox Lutheran Quandt in his 1725 letter to August Hermann Francke (1663–1727), professor of theology at the Halle University, it is beyond any dispute that the seminar had brought up a new generation of authors of Lithuanian writings. Six of the theological students who attended the seminar in the winter semester of 1724–1725 had become involved in Lithuanistic activity, albeit from the camps of two protestant movements – the orthodox Lutherans and the Pietists. Three of them – Peter Gottlieb Mielcke, Adam Heinrich Pilgrim, and Adam Friedrich Schimmelpfennig – were actively involved in Johann Jacob Quandt’s project that aimed to renew and enhance the repertoire of religious Lithuanian literature. Three others – Johann Richter, Friedrich Wilhelm Haack (by the way, he became involved in Lithuanistic activity with his proof-reading of the 1727 New Testament published by Quandt in Lithuanian), and Martin Schimmelpfennig – later went to Halle, the centre of Pietism, where they became teachers at the seminar of the Lithuanian language that was founded there in 1727 and drafted Lithuanian books. Quandt’s pupils made a significant contribution to the breakthrough in Lithuanian writings between the 1730s and 1760s.

One hundred and forty-seven advance progenies of oilseed brassica germplasms along with three check varieties were evaluated in an augmented block design with seven blocks. Observations were recordedon fourteen morpho-physiological characters. Analysis of variance revealed that the mean squares due to progenies were significant for all the characters under study except number of primary branches/plant,seeds/silique and siliquae length. Heritability estimates were high (50%) for most of the characters. High heritability along with high genetic advance was found for siliquae/plant, biological yield/plant and seedyield/plant. Progenies, BPR-1733-72-2, BPR-1743-98-1, BPR-1686-34-11, BPR-1758-12-56, BPR-1733--71-1, BPR-1758-7-49, BPR-1758-30-64, BPR-1743-92-1, BPR-1733-38-1, and BPR-1758-11-52 were selected on thebasis of significant superiority in terms of seed yield/plant over the best check RH 406. The best progenies may further be used in hybridization programme as parents to develop high yielding varieties for rainfedconditions.

Al centro di questa ricerca sono le attrici Elena Balletti Riccoboni detta Flaminia (1686- 1771) e Giovanna Benozzi Balletti detta Silvia (1701-1758) ed i rapporti complessi che si stabilirono tra le loro famiglie d’Arte, le loro vite e la storia nella quale si iscrissero, in Italia come in Francia. L’una fu l’ultima grande attrice della Commedia dell’Arte e promotrice insieme al marito di una riforma teatrale; l’altra prima e indimenticabile diva di un teatro nuovo sul palcoscenico della Comédie Italienne di Parigi.