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1
Roszak, Stanisław. "Le Véritable Mentor de Louis-Antoine Caraccioli." Revue française d'histoire du livre 141 (November 30, 2020): 55–69. http://dx.doi.org/10.47421/rfhl141_55-69.
Повний текст джерелаАнотація:
Louis-Antoine Caraccioli, né en 1719 et mort 1803 à Paris, était un écrivain français, auteur d’ouvrages littéraires, historiques, politiques et théologiques, et auteur d’un guide français de voyage, Le Véritable Mentor, ou l’éducation de la noblesse (1755). Il a également écrit sur l’histoire de la Pologne : Lettres à une illustre morte décédée en Pologne depuis peu de temps (1770), La Pologne telle qu’elle a été, telle qu’elle est, telle qu’elle sera (1775). En Pologne, il fut le gouverneur des enfants du prince Wacław Rzewuski, grand général et premier sénateur du royaume. Le Véritable Mentor était destiné à l’élite de la noblesse. Il comporte des conseils sur la façon de voyager en toute sécurité, quels endroits visiter, quelle compagnie fréquenter. Grâce aux lettres de l’auteur au prince Rzewuski – Caraccioli accompagnait ses fils à travers l’Europe – nous avons pu en apprendre davantage sur les détails du voyage. Nous pouvons confronter les directives contenues dans le livre à la réalité des déplacements à Vienne, Rome et Paris grâce aux lettres et au livre de dépenses conservés aux Archives nationales de Cracovie et à la Bibliothèque nationale de Varsovie. Cet ouvrage offre un excellent exemple de l’influence de la pensée française sur l’éducation de la noblesse en Pologne, mais il est davantage marqué par la tendance du « catholicisme éclairé » que par le courant des philosophes.
2
Rudolph, Julia. "Rape and Resistance: Women and Consent in Seventeenth-Century English Legal and Political Thought." Journal of British Studies 39, no. 2 (April 2000): 157–84. http://dx.doi.org/10.1086/386215.
Повний текст джерелаАнотація:
During the Exclusion crisis, the figure of a tyrant rapist, a ruler undone by his own lust and cruelty, briefly appeared on the London stage. Early in December 1680, Nathaniel Lee's Lucius Junius Brutus was performed by the Duke's Company in the Dorset Garden Theater. Lee's play recounted the tale of the rape of Lucretia and the subsequent actions taken by Brutus in resistance to this act of tyranny. This theatrical production was by all accounts a success, yet the play was banned from the stage after only six days; the order of the Lord Chamberlain stated objections to its “very Scandalous Expressions & Reflections upon ye Government.” Lee's Brutus was, however, soon available in print, published by Richard and Jacob Tonson in June of 1681. Like other Exclusion publications, Brutus offered a powerful argument against tyranny and arbitrary government, and the play was evidently construed as an attack on the Stuart monarchy. Many modern commentators have specifically noted the anti-Catholic overtones of Lee's drama and have read it within the context of the Popish Plot scare. Yet the central theme of Lee's play is, of course, the association between tyranny and rape: it is the tyrant's violation of woman (not of religion) that justifies resistance. In Lee's drama, just as in Livy's history, the chaste and honorable Roman matron Lucretia is raped by “the lustful bloody Sextus,” a prince of the proud and tyrannical house of Tarquin. In both stories, Lucretia's rape and her subsequent suicide set off a train of revolutionary events: Brutus seizes the bloody knife from Lucretia's twice-violated body and, holding it to his lips, vows with his fellow Romans never to suffer Tarquin “nor any other king to reign in Rome.”
3
Hoeppner Moran Cruz, Jo Ann. "Machiavelli’s Warning: The Medici, Florence, Rome and New Princes." History of Political Thought 45, no. 1 (February 29, 2024): 15–40. http://dx.doi.org/10.53765/20512988.45.1.15.
Повний текст джерелаАнотація:
In his dedication to The Prince, Machiavelli places himself in the position of the people who can discern the nature of princes; his text, however, suggests that he also, like a prince, understands the nature of the people. This double vision informs the reader throughout, as Machiavelli warns the Medici of the dangers to their rule while informing the people as to the weakness of their regime. This article further investigates the positive reference to Pope Sixtus IV, a reference that could not have endeared Machiavelli to the Medici. It then explores The Prince’s discourse around Pope Alexander VI and Cesare Borgia, both of whom would have been anathema to the Medici and Florentine people. Finally, Machiavelli draws a portrait of the new prince that echoes the hidden regal tyrant of Aristotle’s Politics. In conclusion, while Machiavelli’s Prince may have been instructive for the people, it could hardly have been favourably received by the Medici.
4
Odoj, Wojciech. "Florence, Pope Clement VII and Emperor Charles V. A contextual study of the motet ‘Dominator caelorum’ by Jean Conseil / Costanzo Festa (?)." Muzyka 64, no. 3 (October 1, 2019): 3–17. http://dx.doi.org/10.36744/m.39.
Повний текст джерелаАнотація:
Costanzo Festa (ca. 1490–1545) and Jean Conseil (ca. 1498–1534) spent most of their life in the papal chapel and composed motets based on the same texts: 'Deus venerunt gentes’, probably written in response tothe sack of Rome in 1527, as well as 'Lumen ad revelationum / Nunc Dimittis’. The five-voice motet 'Dominator caelorum’ is ascribed both to Festa and to Conseil. Thus if 'Ecce advenit dominator’ was really composed by Costanzo Festa, a papal composer, and performed at the meeting between Charles V and Clement VII in Bologna, as Klaus Pietschmann persuasively demonstrates, could not 'Dominator caelorum’ have been Conseil’s small musical contribution to this event? If so, it may have been Conseil who composed 'Dominator caelorum’ to embellish the Bologna meeting as Festa did by composing 'Ecce advenit dominator’.
5
Sullivan, Vickie. "Alexander the Great as “Lord of Asia” and Rome as His Successor in Machiavelli's Prince." Review of Politics 75, no. 4 (2013): 515–37. http://dx.doi.org/10.1017/s0034670513000569.
Повний текст джерелаАнотація:
AbstractAlexander the Great and his legacy suffuse The Prince, a fact that has received little attention. Machiavelli uses Alexander to illustrate the form of rule in which one is lord and all others are slaves. In recounting the Roman Republic's conquest of Greece, Machiavelli treats Alexander's vanquished successors. Alexander's legacy enters Rome itself, igniting in Romans the desire to subject the world to sole preeminence. According to Machiavelli, Caesar imitated Alexander, and Caesar overturned the republic, initiating the rule of one in Rome. Caesar had his own Roman successors, the emperors who ruled under his name. Rome succeeded in imposing the rule of one on Europe. That form of rule exists in Machiavelli's times with the states of the Turk and the Sultan as well as with the papacy in a limited respect. Something of the old Rome and its Alexandrian aspirations persists in Christian Rome.
6
Adde, Éloïse. "Le Nouveau conseil de Smil Flaška de Pardubice." Reinardus / Yearbook of the International Reynard Society 32 (December 31, 2020): 1–19. http://dx.doi.org/10.1075/rein.00036.add.
Повний текст джерелаАнотація:
Abstrait Œuvre didactique qui tient tant du bestiaire, de la satire, du miroir au prince que de l’œuvre d’édification religieuse, le Nouveau conseil fait partie des grands textes de la littérature médiévale de langue tchèque. Rédigé en 1394–1395 par le seigneur Smil Flaška de Pardubice, actif partisan du mouvement de l’Union seigneuriale qui s’était opposé au roi, ce texte a souvent été analysé pour son contenu factuel (historique et politique) comme une critique du gouvernement de Venceslas IV. À travers une lecture anthropologique qui interroge l’utilisation du bestiaire, cet article propose de restituer l’épaisseur du message du Nouveau conseil, sa conception de l’homme et de sa place dans le monde (aspects sociaux) ainsi que dans la perspective de la providence. Plus qu’une satire, l’œuvre nous livre une représentation complexe de l’individu, à la charnière entre monde divin et monde terrestre, les animaux permettant de dire l’humanité dans sa diversité, l’individu dans sa singularité, et la personne dans sa complexité.
7
Nascimento, Germana Aguiar Ribeiro do, Kahina Merzelkad, and María José Añón Roig. "Le rôle du Conseil de Sécurité de l’Organisation des Nations unies dans les travaux de la Cour Pénale Internationale." Revista Opinião Jurídica (Fortaleza) 14, no. 18 (July 8, 2016): 289. http://dx.doi.org/10.12662/2447-6641oj.v14i18.p289-304.2016.
Повний текст джерелаАнотація:
Le Conseil de sécurité est un organe politique soucieux du maintien de la paix et de la sécurité internationales. La Cour pénale internationale, quant à elle, est un organe juridictionnel subsidiaire qui a pour vocation de juger les crimes de guerre, de génocide, d’agression et les crimes contre l’humanité. Ces deux organes ont comme dénominateur commun le maintien de la paix et de la sécurité internationales. Cette convergence de compétences a été consacrée par le Statut de Rome en octroyant au Conseil de sécurité la prérogative de saisir la Cour. L’intervention du Conseil de sécurité dans le fonctionnement de la Cour peut ainsi être bénéfique pour assurer les droits de l’Homme, néanmoins, elle peut représenter un frein à l’effectivité de l’exercice de la compétence de la Cour. Dans cette optique, il serait intéressant d’aborder l’aspect constructif du lien qui unit la Cour et le Conseil de sécurité, ainsi que l’obstacle qu’il peut représenter pour la réalisation de la paix et de la sécurité internationales. Pour cela, la méthodologie qualitative sera utilisée. La recherche documentaire, l’étude de la jurisprudence et de la législation permettront de regrouper lesrenseignements relatifs au sujet.
8
Serruys, Michael-W. "Shifting between Religious and Economic Leadership." Church History and Religious Culture 95, no. 2-3 (2015): 274–92. http://dx.doi.org/10.1163/18712428-09502003.
Повний текст джерелаАнотація:
This article looks how eighteenth century rulers shift back and forth between ecclesiastical and worldly leadership to obtain their goals. The setting is the small ecclesiastical and abbatial Principality of Stavelot-Malmédy during the election of its prince-abbot in 1787. This principality became increasingly entangled in the geopolitical-ecclesiastical rivalries between the Austrian Netherlands and the Prince-bishopric of Liège. Although this election has been studied before, little attention was given to the way leadership was influenced and how it reacted to these ecclesiastic and economic constraints. The archival sources can be found in the Archives générales du Royaume in Brussels (Conseil des Finances), Archives de l’état à Liège (États du Pays de Liège et du Comté de Looz, Abbaye de Stavelot-Malmédy, Principauté de Stavelot-Malmédy) and the Österreichisches Staatsarchiv in Vienna (Haus-, Hof- und Staatsarchiv).
9
Hernández Guerra, Liborio. "La clementia y la libertad en la obra de Séneca." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas, no. 32 (2020): 239–50. http://dx.doi.org/10.25145/j.fortunat.2020.32.16.
Повний текст джерелаАнотація:
The work De Clementia de Seneca involves a defense of Emperor Nero in order to offer an image of the prince in the Rome of the High Empire. It is a political treaty, which should be understood as a dualism between the princes and the Senate
10
Niţescu, Iulia. "Marrying an Orthodox tsarevna from Rome." Canadian-American Slavic Studies 55, no. 1 (March 25, 2021): 1–23. http://dx.doi.org/10.30965/22102396-05501001.
Повний текст джерелаАнотація:
Abstract This paper addresses the issue of Sofiia Palaiologina’s religious identity during her time in Moscow, by analyzing the Russian chronicles’ accounts of her marriage negotiations. It suggests that the official Muscovite account offered a carefully tailored narrative of a pious tsarevna as an attempt to explain why the grand prince negotiated the marriage with Rome, and to integrate Sofiia into the official Orthodox narrative of the dynasty. Although contradicted by her background and largely missing from other Russian accounts of the event, the Orthodox elements of Sofiia’s identity emphasized by the official chronicles have been interpreted as proof of the “Byzantine lineage” brought by her to Moscow. The local context, namely the opposition of metropolitan Filip and the current ecclesiastical debates, as well as Sofiia’s later image as “the Roman,” explain how this official narrative sought to appropriate Sofiia for Muscovite ideology.
11
Cook, A. "Rome and the Royal Society, 1660-1740." Notes and Records of the Royal Society of London 58, no. 1 (January 22, 2004): 3–19. http://dx.doi.org/10.1098/rsnr.2003.0222.
Повний текст джерелаАнотація:
Most Fellows of The Royal Society in the late seventeenth century knew Rome through their classical education and would have been attracted to visit it for the remains of antiquity and for the new churches and palaces of the papal city. John Evelyn, in Rome 16 years before the foundation of the Society, John Ray, Edmond Halley and Robert Nelson, and Bishop Burnet and G.W. Leibniz, also met people who had links to the Accademia dei Lincei of Prince Federico Cesi, and to the later Accademia Fisica-mathematica associated with Queen Christina of Sweden. Besides astronomy, they were especially interested in cabinets of curiosities and in Vesuvius and other volcanic sites. They met English residents in Rome, especially those around the Venerable English College.
12
Kara-Murza, Alexey. "Ivan Turgenev’s Rome (1840)." Russian Journal of Philosophical Sciences, no. 7 (November 8, 2018): 124–42. http://dx.doi.org/10.30727/0235-1188-2018-7-124-142.
Повний текст джерелаАнотація:
This article examines the siginifcant role that Romeplayed in the life of Ivan Sergeevich Turgenev (1818–1883). The author researches the “Roman” preferences of young Turgenev, who specialized in ancient literature and philosophy in Moscow, St. Petersburgand Berlin. Special attention is paid to the circumstances of 21-years-old Turgenev’s stay in the Eternal City in February–April 1840 and his relationship with members of Khovrins’ salon in Rome, espesially with the eldest daughter of Khovrin, Alexandra Nikolaevna, in marriage Bakhmeteva (1823–1903), whо became later a wellknown writer on religious and philosophical topics. The author substantiates the version that it was young “Sashenka” Khovrina who became the prototype of Lisa Kalitina in the novel Home of the Gentry, started in Rome at the end of 1857. The author studies the “Italian traces” in the literary work of Turgenev: in early romantic poem Steno (1834), poem Venus of Medicis (1837), novel On the Eve (1859), etc. The author notes that the “civilizational” contrasts between the “North” and the “South”, abundantly scattered in the works of young Turgenev, suggest that in his work has found a kind of continuation of the tradition of the “Russian Northernship,” deriving in Russian literature from G.R. Derzhavin, N.M. Karamzin, Prince P.A. Vyazemsky.
13
Bartoli, Vincenzo Canada. "Le mythe partagé. Produire l’histoire, chercher mémoire à Genezzano (Rome)." Chronos 18 (April 15, 2019): 231–56. http://dx.doi.org/10.31377/chr.v18i0.472.
Повний текст джерелаАнотація:
Genazzano, dimanche 25 mai 2006. Après sept ans, je reviens à Genazzano. Je m'y étais rendu pour une recherche sur la Madonna del Buon Consiglio, la « Mère du Bon Conseil », dont l'image vénérée se trouve dans la basilique qui aurait été construite, selon le mythe, depuis l'apparition miraculeuse de l'icône au quinzième siècle : elle serait venue en volant miraculeusement au-dessus de la mer pour fuir la menace des envahisseurs musulmans. C'est dans cette même basilique que le vainqueur de la bataille de Lepante, Marco Antonio Colonna, déposait ses armes victorieuses au lendemain de la célèbre bataille, et que plusieurs papes, y compris Jean-Paul II, s'étaient rendus en pèlerinage.
14
Laponce, Jean A. "Conseil au Prince qui voudrait assurer la survie du français en Amérique du Nord." Articles 17, no. 1 (October 24, 2008): 35–48. http://dx.doi.org/10.7202/600628ar.
Повний текст джерелаАнотація:
RÉSUMÉ Après une brève analyse de la natalité, des transferts linguistiques, du taux d’endogamie et des mouvements migratoires interprovinciaux, l’auteur prend en compte l’impact des grandes tendances démographiques mondiales sur l’avenir de la langue française en Amérique du Nord. Il en conclut que pour assurer cet avenir, il y aurait lieu de s’inspirer de l’exemple suisse, c’est-à-dire favoriser la concentration de la population minoritaire, donner à celle-ci le contrôle de ses frontières et prendre comme objectif principal la protection de la langue plutôt que la survivance de l’ethnie.
15
Reichert, Stephie. "Vivre selon son ethos : Le cas du prince en tant que magister legum , de César à Néron." Revue historique 709, no. 1 (March 28, 2024): 95–120. http://dx.doi.org/10.3917/rhis.241.0095.
Повний текст джерелаАнотація:
L’article analyse le rapport étroit entre la loi et le pouvoir des princes en tant que magister legum , de César à Néron. L’analyse porte sur la dualité entre le bon prince, démontrant ses vertus grâce à des décisions sages, et le mauvais prince, terrorisant son peuple. César est l’exemple type du bonus princeps , il se laisse guider par sa bienveillance et son indulgence et est considéré par les sources littéraires comme iustus , même s’il agit à l’encontre de la loi. Il est clair qu’Auguste doit suivre le modèle du bon prince qui accomplit les vertus prédéterminées par son père adoptif. L’article s’intéresse surtout au cas d’Auguste qui, par son comportement, influence le verdict d’un procès. Face à l’ auctoritas du prince, beaucoup d’accusés abandonnent et nombre d’entre eux commettent le suicide, car tomber en disgrâce, vivre une renuntiatio amicitiae de la part du prince, a des conséquences considérables dans la société romaine. L’ auctoritas du prince juste n’a pas de limites. Tibère et Caligula sont des exemples de mali principes. Claude est condamné dans la lecture satirique de Sénèque parce qu’il n’a aucune considération ni pour la justice, ni pour l’équité, ni pour tout procès de droit commun. Néron, le dernier empereur julio-claudien, constitue le premier exemple attesté largement de l’effacement de la mémoire d’un prince-tyran tandis que Rome sombre dans une période de bouleversements d’une durée d’un an et demi (68-69), pendant laquelle quatre empereurs ont régné sur l’Empire romain.
16
Yakymiv, E. "The emergence of Latin monks and the formation of Catholic monastic orders in Ukraine (X-XV centuries.)." Ukrainian Religious Studies, no. 24 (November 26, 2002): 96–104. http://dx.doi.org/10.32420/2002.24.1378.
Повний текст джерелаАнотація:
The emergence of Latin monks, and then the spread of the monastic orders of the Catholic Church in Rus-Ukraine occurred in the conditions of political-religious transformations of the nineteenth century. Acceptance of baptism from Byzantium did not mean separation from Rome. The Eastern and Western churches were still in unity at that time. The Pope remained the formal head of all Christianity. In 988, as the Nikon Chronicle attests, the ambassadors from Rome and the relics of the saints were brought to the Prince of Kiev during his march to Korsun. It was about the relics of St. Clement, the Pope, found by Cyril and Methodius in the same Korsun on his return from a missionary journey to Khazaria. Two years earlier, according to a chronicle, Vladimir had received ambassadors from Rome who had invited him to adopt Christianity in Latin. There are reports that Vladimir also sent ambassadors to Rome.
17
Kolegov, S. S. "Russian diplomat in Rome: the mission of Prince B. I. Kurakin (1707)." Nauchnyy dialog, no. 12 (2018): 365–76. http://dx.doi.org/10.24224/2227-1295-2018-12-365-376.
Повний текст джерела
18
Harris, Jonathan. "A Worthless Prince? Andreas Palaiologos in Rome 1464–1502: The Renewed Version." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 368–83. http://dx.doi.org/10.15688/jvolsu4.2022.6.24.
Повний текст джерелаАнотація:
Andreas Palaiologos (1453–1502), the nephew of Emperor Constantine XI and claimant to the Byzantine imperial title from exile in Rome, has been dismissed by historians as an insignificant person who spent most of his life in poverty thanks to his own improvidence. This article exploits documentation from the Archivio Segreto Vaticano, the Archivio di Stato di Venezia and other archive collections to demonstrate that many of the charges made against him by contemporaries cannot be substantiated. There were other reasons behind his financial difficulties, such as the constant curtailment of his pension and his need to support other émigré Byzantines who formed his household. In view of that, his activities need to be reassessed. Looked at dispassionately, they can be seen as a continuation of a policy pursued by Byzantine emperors and their advisers since the second half of the fourteenth century. They had consistently sought to enrol the assistance of Russia and the Christian West against the Ottoman Turks. Three of them, John V, Manuel II and John VIII had travelled to Italy and beyond to negotiate this assistance in person and their envoys had ranged much further afield. Their appeals did give rise to two crusades against the Ottomans in 1395 and 1443 but they were unable to save Constantinople in 1453. Nevertheless, Andreas’ travels to Western courts and to Russia should be seen in the light of those made by his forebears. Similarly, his attempts to organise armed incursions into Ottoman territory and his adoption of the imperial title were not the products of delusion or mere affectation but a claim to leadership among Balkan exiles in the West.
19
Clark, Timothy. "Processing into Dominance: Nero, the Crowning of Tiridates I, and a New Narrative of Rome’s Supremacy in the East." Journal of Ancient History 9, no. 2 (November 27, 2021): 269–96. http://dx.doi.org/10.1515/jah-2020-0030.
Повний текст джерелаАнотація:
Abstract In 66 CE, the emperor Nero crowned the Parthian prince Tiridates I king of Armenia before the Roman people in the Forum Romanum. Much scholarship on Roman interactions with Parthia or Armenia focuses on histories of military conflict or diplomatic negotiation. Ritual and ceremonial evidence, however, is often taken for granted. This article uses the coronation to highlight a different way in which Rome articulated its relations with Parthia and Armenia to domestic and foreign audiences. It will show how Nero and his regime used the art of public spectacle to project an image of Roman superiority over Parthia and Armenia in spite of Roman military losses in the recent Armenian war. Tiridates, a Parthian prince and a brother of the Parthian king of kings, traveled to Rome to be crowned the first king of Armenia from the Parthian royal family. To receive this title, Tiridates passed by several monuments to Augustan triumphs over Parthia and Armenia in the Forum. He was also surrounded by a group of Roman citizens, who watched him as they would have watched a defeated foreign leader in a triumph. At the culmination of the ceremony, Tiridates performed proskynesis before Nero at the rostra Augusti and was granted his crown. Through Augustus’ monuments, the collective viewing of Tiridates, and his acts of public submission and deference to Nero, the crowning intimated a new narrative about the state of Roman-Parthian/Armenian relations. While Augustus had represented Parthian and Armenian defeat in art, Nero had compelled a representative of both Parthia and Armenia to come to Rome and kneel before the emperor. Both states were now subservient to Rome, which remained the dominant power in the East.
20
Sosnovtseva, O. V. "Abstract B. I. Kurakin’s Impressions of Italy." Izvestiya of Saratov University. History. International Relations 12, no. 1 (2012): 3–9. http://dx.doi.org/10.18500/1819-4907-2012-12-1-3-9.
Повний текст джерелаАнотація:
In the reign of Peter I the Great diplomats were not only representatives of Russian interests in the world but were also media of national cultural values dissemination. A vivid example of such experience is Prince B. I. Kurakin. Being in Rome he tried to understand the essence of political and economic arrangements of the society, peculiarities of social development. As the description of Rome was one of the first B. I. Kurakin’s impressions of the West, it was a bit naïve. In spite of this fact, Kurakin’s evidence givesus an opportunity to study the process of the «Dialogue of Cultures» and Roman society of the first half of the XVIII century.
21
Perreau-Saussine, Louis. "Qualification européenne autonome des notions de « contrat portant sur un droit réel immobilier » et de « bail d’immeuble »." Revue critique de droit international privé N° 2, no. 2 (October 31, 2023): 459–74. http://dx.doi.org/10.3917/rcdip.232.0459.
Повний текст джерелаАнотація:
L’article 6, paragraphe 4, sous c), du règlement (CE) n° 593/2008 du Parlement européen et du Conseil, du 17 juin 2008, sur la loi applicable aux obligations contractuelles (Rome I), doit être interprété en ce sens qu’un contrat de vente, incluant un contrat de bail et un contrat de fourniture de services, portant sur des arbres plantés sur un terrain loué dans le seul but de leur récolte à des fins lucratives, ne constitue pas un « contrat ayant pour objet un droit réel immobilier ou un bail d’immeuble », au sens de cette disposition.
22
Dall’Aglio, Stefano. "The great collector and his man in Rome." Journal of the History of Collections 32, no. 3 (December 12, 2019): 431–42. http://dx.doi.org/10.1093/jhc/fhz040.
Повний текст джерелаАнотація:
Abstract This article analyses the relationship between one of early modern Italy’s most illustrious collectors, Prince and Cardinal Leopoldo de’ Medici (1617–1675), and his principal agent in Rome, Ottavio Falconieri (1636–1675). It draws on an extraordinary new source: a volume containing 350 original letters sent by Leopoldo to Ottavio, never before seen by any other scholar. Letters written by Leopoldo are rare documents: they provide a unique insight into his expectations, instructions and reactions, showing the active role he always played in the collecting process. These new letters also demonstrate that Falconieri was far more than just an art agent: he was Leopoldo’s point of reference in Rome, a man with whom the cardinal shared many interests, ranging from literature to astronomy, from poetry to natural science, and Falconieri’s indefatigable collecting work went well beyond antiquities to include books, scientific instruments, curiosities and much more.
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Decaux, Emmanuel. "La CSCE au lendemain du Conseil de Rome: un bilan de la transition institutionnelle." European Journal of International Law 5, no. 2 (1994): 267–84. http://dx.doi.org/10.1093/oxfordjournals.ejil.a035871.
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Khrustalev, Denis G. "THEODORUS THE GREEK, THE POPE’S MITROPOLICH’ OF ROME. REVISITING THE RELATIONS BETWEEN RUS AND THE PAPACY IN THE LATE 11TH CENTURY." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 4 (2022): 77–109. http://dx.doi.org/10.21684/2411-197x-2022-8-4-77-109.
Повний текст джерелаАнотація:
The paper gives grounds for the viewpoint that historians can treat as probably valid the record in the Nikon Chronicle dated 6599 Creation Era (1091 CE) reporting the arrival of Theodorus the Greek’s papal mission from Rome in Kyiv with numerous saints’ relics. Arguments are put forward in favour of Theodorus’ identification with Pope Urban’s legate Teuzo, cardinal of San Giorgio in Velabro, who could have been set off to Rome, accompanied by Prince Yaroslav Sviatopolchich, whom the former could have met at the consecration of St. Egid Basilica in Somogyvár. This mission could be juxtaposed with the translation of the relics of Saint Nicholas from Myra to Bari and its commemoration being established as a Church holiday (May 9 Julian Calendar).
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Bender, Agnieszka. "PRINCE STANISŁAW PONIATOWSKI: EXPERT ON AND COLLECTOR OF ANCIENT AND ITALIAN ART." Muzealnictwo 61 (June 17, 2020): 80–89. http://dx.doi.org/10.5604/01.3001.0014.2085.
Повний текст джерелаАнотація:
The current state of research into the patronage and collecting activities of Prince Stanisław Poniatowski (1754–1833) in Italy with which he was connected for almost 40 years of his life is outlined. Over the period, the Prince made 3 long trips there which preceded 30 years of living in Italy on a permanent basis, first in Rome, and then in Florence where he was buried. Despite his many accomplishments and extraordinary personal history, the Prince has not taken as prominent a position either in academic research or in the collective memory of Poles as his junior cousin Prince Józef who drowned in the Elster River giving his life for the homeland. Although no monograph has as yet been published on Stanisław Poniatowski, he is not entirely forgotten. However, the major studies dedicated to him were published a relatively long time ago. The most extensive, i.e. the book I Poniatowski a Roma (Firenze 1972), speaking of the history of Prince Stanisław and the Poniatowski family, was written by the Italian writer and columnist Andrea Busiri Vici and has never been translated into Polish. As the current state of research shows, very few Polish art historians have taken any in depth interest in the Prince’s activity. Apart from the mentions scattered in different studies, there are merely four articles dealing with some selected aspects of the Prince’s patronage and collecting activity (by Janina Michałkowa, Elżbieta Budzińska, Tadeusz Jaroszewski, Dominika Wronikowska). Historically the most complete study dedicated to Prince Stanisław is to be found in Jerzy Michalski’s paper from 50 years ago published in the Polish Biographical Dictionary. The to-date Polish and foreign publications in history, history of art and archaeology do not exhaust many issues related to the person, activity, and the collecting passion of Prince Stanisław.
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Amendola, Adriano. "The sale of the collection of Prince Lelio Orsini in Rome (1698–1706)." Journal of the History of Collections 25, no. 3 (June 26, 2013): 351–60. http://dx.doi.org/10.1093/jhc/fht010.
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Suspène, Arnaud. "De l’amitié républicaine à l’amitié du Prince : une approche politique de l’ amicitia romaine (fin de la République-Haut Empire)." Parlement[s], Revue d'histoire politique N° HS 11, no. 3 (October 1, 2016): 33–56. http://dx.doi.org/10.3917/parl2.hs11.0033.
Повний текст джерелаАнотація:
Les Anciens ont accordé beaucoup de soin à définir l’amitié. À Rome, cette réflexion est souvent à mettre en relation avec des moments de crise politique majeure : crise des Gracques, Guerres civiles, avènement de l’Empire. Les aspects politiques inhérents à l’amitié romaine s’expliquent par l’analyse philosophique, par le faible développement des institutions publiques et privées, par les usages aristocratiques. L’Empire confirme également l’importance politique de l’amitié, en la redéfinissant : le Prince en est désormais l’acteur principal.
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Cook, A. "A Roman correspondence: George Ent and Cassiano dal Pozzo, 1637–55." Notes and Records of the Royal Society 59, no. 1 (January 22, 2005): 5–23. http://dx.doi.org/10.1098/rsnr.2004.0074.
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George Ent (FRS 1663), a distinguished physician, was in Rome in 1636, visited the notable collector Cassiano dal Pozzo and saw his Paper Museum. After he returned to London he carried on a correspondence with Cassiano in letters of more than ordinary interest. Cassiano had sent Ent specimens of fossil wood and a table made from fossil wood. They had come from the estates at Acquasparta belonging to Prince Federico Cesi, the founder of the Accademia dei Lincei. The specimens and the table were shown to early meetings of The Royal Society and had a significant part in the developing debate on the origin of fossils. The letters also record exchanges of books between London and Rome. Among medical matters there is news of William Harvey and his works.
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Hovhannisyan, Aram. "The Role of Holy Roman Empire and Papacy in Declaration of the Armenian Kingdom of Cilicia." History and Culture Journal of Armenian Studies 20, no. 2 (December 30, 2023): 18–30. http://dx.doi.org/10.46991/hc.2023.20.2.18.
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The article addresses a certain and very important aspect of the relations between Cilican Armenia and Holy Roman Empire – the proclamation of the Armeinan Kingdom of Cilicia and the coronation of Prince Levon II. Based on the information available in medieval Armenian and foreign historical sources, as well as the modern scientific literature of the question, the author has managed to present the international situation from the late 80s of the 12th century to 1198, the Armenian-Roman and Armenian-Byzantine relations and the process of the coronation of King Levon II. The article contains detailed information about the negotiation process between Cilician Armenia and the two powers of the time – the Holy Roman Empre and the Byzantine Empire as well as the final decisions achieved. Special attention has been attached to the religious changes offered by the Catholic Church to the Armenian Prince of Cilicia. The article also addresses the issue of the anointment of Prince Levon II and substantiates the fact that it was performed by Archbishop Conrad Wittlesbach, the representative of the Pope of Rome and the Holy Empire. Armenian Catholicos Grigor VI Apirat blessed him.
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Rudi, Fabrizio. "L’UNIFICATION ITALIENNE ET LA PRINCIPAUTÉ DE SERBIE (1859-1862) D’après des documents inédits ИТАЛИЈАНСКО УЈЕДИЊЕЊЕ И КНЕЖЕВИНА СРБИЈA (1859-1862) ИЗ НЕОБЈАВЉЕНИХ ДОКУМЕНАТА". Историјски часопис, № 69/2020 (30 грудня 2020): 303–47. http://dx.doi.org/10.34298/ic2069303r.
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Cet article propose une nouvelle description des relations diplomatiques entre le Royaume de Sardaigne – le Royaume d’Italie depuis 1861 – et la principauté de Serbie pendant une période de l’histoire européenne particulièrement délicate en ce qui concerne l’équilibre des Puissances dans l’Europe centrale et danubienne, au temps où la diplomatie de la France de Napoléon III dominait l’Europe. La première partie du travail, qui traite de l’action des consuls sardes à Belgrade de l’armistice de Villafranca jusqu’à la mort du prince Miloš Obrenović, qui est retourné sur le trône après la destitution du prince Aleksandar Karađorđević, s’appuie sur l’historiographie la plus récente consacrée à la matière, en particulier italienne et serbe, sans oublier les ouvrages de référence plus anciens mais toujours pertinents. La seconde partie analyse les documents diplomatiques italiens édités permettant de constater l’existence d’un projet d’insurrection générale contre les Habsbourg dans toute la Hongrie, insurrection dont les créateurs étaient Lajos Kossuth et le général Klapka. Cette insurrection devait impliquer aussi l’action des Principautés Danubiennes, de la Principauté de Serbie, gouvernée par le Prince Michel (Mihailo) Obrenović III, ainsi que du nouveau-né Royaume d’Italie. L’article est accompagné de la transcription, la plus fidèle possible, d’un couple de documents inédits trouvés dans les Archives Centrales de l’État de Rome, qui fournissent de nouveaux détails très intéressants et utiles à propos de ce projet et de sa réalisation. This paper proposes a new description of the diplomatic relations between the Kingdom of Sardinia – Kingdom of Italy since 1861 – and the Principality of Serbia during a particularly delicate period of European history regarding the balances of forces in Central and Danubian Europe, at a time in which the diplomacy of Napoleon III’s France dominated Europe. The first part of the work, which deals with the action of the Sardinian consuls in Belgrade from the armistice of Villafranca until the death of the Prince Miloš Obrenović, who returned to the throne after the deposition of the Prince Aleksandar Karađorđević, is structured taking in consideration the most recent historiography (especially Italian and Serbian) devoted to the subject, without forgetting the older but still relevant reference works. The second part follows the contents of the edited Italian diplomatic documents that reveal the existence of a plan of a general uprising against the Habsburgs in the entire Hungary, whose creators were Kossuth and the general Klapka. This insurrection should to involve the action of the Danubian Principalities, Principality of Serbia, ruled by the Prince Michel (Mihailo) Obrenović III, and of the new Kingdom of Italy. Finally, this analysis is followed by a authentic transcription of a few of unpublished documents found in the Central State Archive in Rome, which provide new, remarkably interesting, and useful details about this project and its realization.
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Lypynsʹkyy, Vyacheslav. "The reasons for the conclusion of the union and the relation in the process of conservative and radical influence in the Brest region." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 150–65. http://dx.doi.org/10.32420/2017.81-82.749.
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In his work "Religion and Church in the History of Ukraine," V.Lipinsky primarily answers the question: Did Volodymyr the Great accept Christianity in the time when Byzantium was still in connection with Rome and the prince was "Uniate", but "Orthodox" ? Volodymyr the Great accepted Christianity in time when there was no official gap between Byzantium and Rome, but the relationship between these two Christian hierarchies was already very tense from the days of Photius, which is about a century before Vladimir baptism. The controversy over the primacy between the Pontiffs and the Constantinople Patriarchs did not accept yet the character of the complete rupture and these two hierarchies, arguing with zeal among themselves, all of them mutually recognized. In this mutual recognition of the church hierarchy, there was a connection between the two churches, which already differed considerably in their spirit.
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Stavyskyi, Vadym I. "On a Possible Source of Some of the Images in the Annalistic Pokhvala to Prince Roman Mstislavich." Slovene 4, no. 2 (2015): 159–79. http://dx.doi.org/10.31168/2305-6754.2015.4.2.8.
Повний текст джерелаАнотація:
The subject of this article is the text known as the “Eulogy (Pokhvala) to Prince Roman Mstislavich Galitsky,” which is from the opening section of the Galician-Volhynian Chronicle. The author of the article amplifies remarks made by Alexander Orlov about loanwords taken from translated works that appear in the text of the Pokhvala. The text of the exegesis of prophets by St. Hippolytus of Rome, which was widely known in Slavonic translation from the 12th century as the Slovo o Khriste i ob Antikhriste, produces additional material for comparison. St. Hippolytus’s text offers a possible interpretation of the concept “uma mudrostʹiu,” which the author of the Pokhvala offers as an explanation of the successful foreign policy of Prince Roman; in addition, this explanation helps to clarify the comparison of the prince with the eagle-lion, the lynx, and the crocodile. Certain characteristics of the text of the Pokhvala as revealed in the account of the exile of Khan Atrak by Prince Vladimir Monomakh and the subsequent mission carried out by Khan Syrchan, both unsupported in other sources, were, we believe, influenced by the text of the Slovo as well. It appears that literary images used throughout the Pokhvala were determined by apocalyptic symbols, following the approach that was typical of their interpretation by St. Hippolytus. This conclusion permits us to broaden our notions about the enumeration of works in translation used by the creator of the Galician-Volhynian Chronicle.
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Tyack, Geoffrey. "A Pantheon for Horses: The Prince Regent’s Dome and Stables at Brighton." Architectural History 58 (2015): 141–58. http://dx.doi.org/10.1017/s0066622x00002616.
Повний текст джерелаАнотація:
Domed rotundas have fascinated and challenged architects and engineers for the last two millennia. Examples can be found throughout the world, most commonly in religious and commemorative buildings, but also in the palaces and bath complexes of ancient Rome and in more recent government and legislative buildings. In modern times technological advances have allowed new and increasingly ambitious kinds of rotunda to be built — markets and exchanges, greenhouses and conservatories, concert and exhibition halls, sports arenas. The roots of this latter development lie in the late eighteenth and early nineteenth centuries, and one of the pioneering buildings still survives in the unexpected setting of the Royal Pavilion gardens at Brighton.The Brighton Pavilion has always been mainly associated with two people: George, Prince of Wales (the Prince Regent), who commissioned it, and John Nash, the architect who gave it its present exotic appearance. But it is easy to forget that the most distinctive features of the Nash exterior — the Indian-style domes and minarets — took their stylistic character from a building that was completed before he became involved with the Pavilion. This was the royal stables, designed by William Porden for the Prince, built in 1804–08, and now an arts complex.
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Viktorov, M. "Angiography of early Christianity in Chersonesos." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 6–10. http://dx.doi.org/10.33920/nik-01-2003-01.
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This paper is devoted to the life of Christian ascetics, whose spiritual feat was of great importance for the life of Crimean societies in the first centuries after the birth of Christ. It is emphasized that the Holy equal-to-the-apostles Prince Vladimir was Baptized in the land where the seeds of Christianity were already sprouted. In the Crimea of the early Christian period, Clement of Rome, Martin the Confessor, and the bishops of Kherson, Basil, Ephraim, Eugene, Epherius, Agathodorus, Elpidius, and Capito, left a gracious mark.
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Subotic, Milan. "Moscow, the third Rome: A contribution to history of Russian messianism, 2nd part." Filozofija i drustvo 22, no. 2 (2011): 105–28. http://dx.doi.org/10.2298/fid1102105s.
Повний текст джерелаАнотація:
In the second part of the text about the Filofei?s doctrine of ?Moscow, Third Rome,? the author deals with its reception in later periods of Russian intellectual and political history. Although this doctrine in its original form had no explicit imperial or foreign-political connotation, this paper analyzes the interpretations of the ?Third Rome idea? that had significant political consequences. Internally, this idea was used by Prince Kurbskii for the criticism of Ivan the Terrible?s politics (XVI Century), as well as the rejection of the church reforms of Patriarch Nikon in the Old Believers? literature (XVII Century). However, the revival of interest in the idea of the ?Third Rome? characterized the Russian nineteenth century when the discussions on the relationship between Russia and the West emerged. Criticizing the reforms by Peter the Great, the classical Slavophiles found confirmation of the Russian cultural originality and superiority in the past of traditional Muscovy. The author highlights the differences between religious-philosophical and geopolitical interpretations of Russian messianism in the works of Russian Slavophiles and Panslavs. In the final section of this article, Russian messianic ideas are put in a relation with the birth of nationalism in the context of the Russian Empire. In this way, the author?s findings call into question the widespread interpretation of the ?Third Rome messianism? as a distinctive and exceptional Russian characteristic.
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SAYERS, JANE. "Peter's Throne and Augustine's Chair: Rome and Canterbury from Baldwin (1184–90) to Robert Winchelsey (1297–1313)." Journal of Ecclesiastical History 51, no. 2 (April 2000): 249–66. http://dx.doi.org/10.1017/s0022046900004243.
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The arrival of St Augustine in England from Rome in 597 was an event of profound significance, for it marked the beginnings of relations between Rome and Canterbury. To later generations this came to mean relations between the papacy in its universal role, hence the throne of St Peter, and the metropolitical see of Canterbury and the cathedral priory of Christ Church, for the chair of St Augustine was the seat of both a metropolitan and an abbot. The archiepiscopal see and the cathedral priory were inextricably bound in a unique way.Relations with Rome had always been particularly close, both between the archbishops and the pope and between the convent and the pope. The cathedral church of Canterbury was dedicated to the Saviour (Christ Church) as was the papal cathedral of the Lateran. Gregory had sent the pallium to Augustine in sign of his metropolitan rank. There had been correspondence with Rome from the first. In Eadmer's account of the old Anglo-Saxon church, it was built in the Roman fashion, as Bede testifies, imitating the church of the blessed Peter, prince of the Apostles, in which the most sacred relics in the whole world are venerated. Even more precisely, the confessio of St Peter was copied at Canterbury. As Eadmer says, ‘From the choir of the singers one went up to the two altars (of Christ and of St Wilfrid) by some steps, since there was a crypt underneath, what the Romans call a confessio, built like the confessio of St Peter.’ (Eadmer had both visited Rome in 1099 and witnessed the fire that destroyed the old cathedral some thirty years before in 1067.) And there, in the confessio, Eadmer goes on to say, Alfege had put the head of St Swithun and there were many other relics. The confessio in St Peter's had been constructed by Pope Gregory the Great and contained the body of the prince of the Apostles and it was in a niche here that the pallia were put before the ceremony of the vesting, close to the body of St Peter. There may be, too, another influence from Rome and old St Peter's on the cathedral at Canterbury. The spiral columns in St Anselm's crypt at Canterbury, which survived the later fire of 1174, and are still standing, were possibly modelled on those that supported St Peter's shrine. These twisted columns were believed to have been brought to Rome from the Temple of Solomon. At the end of the sixth century, possibly due to Gregory the Great, they were arranged to form an iconostasis-like screen before the apostle's shrine. Pope Gregory III in the eighth century had added an outer screen of six similar columns, the present of the Byzantine Exarch, of which five still survive. They are practically the only relics of the old basilica to have been preserved in the new Renaissance St Peter's.
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Decaux, Emmanuel. "Éclipse du multi-latéralisme ou multi-latéralisme à éclipses ?" Questions internationales N° 122, no. 6 (January 16, 2024): 50–61. http://dx.doi.org/10.3917/quin.122.0050.
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Depuis vingt ans, le multilatéralisme semble voler en éclats, en raison même du retour en force des régimes autoritaires, et alors que même les grandes démocraties n’échappent pas à la tentation de l’unilatéralisme. Pour autant, l’ordre international fondé sur le droit mis en place après guerre conserve des atouts. Il représente d’abord une structure institutionnelle qui a une portée universelle, même si l’agression russe contre l’Ukraine a entraîné un changement d’équilibre entre le Conseil de sécurité et l’Assemblée générale. Il a également développé une trame juridique, marquée par le développement du droit international, avec des avancées comme le Statut de Rome, mais aussi par le contentieux interétatique mettant en cause les grandes puissances .
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Gorzelany-Nowak, Dorota. "Czartoryski & Torlonia: A Collection of Roman Marble Statues in the Princes Czartoryski Museum." Studies in Ancient Art and Civilisation 23 (December 31, 2019): 243–56. http://dx.doi.org/10.12797/saac.23.2019.23.12.
Повний текст джерелаАнотація:
The objective of the article is to discuss the history of the acquiring of marble sculptures by Prince Władysław Czartoryski during his two stays in Italy: in Naples in 1889 and in Rome in 1891, based on preserved archival documents. The statues include such exquisite examples as a sculpture of Venus Medici from the beginning of the 1st century AD, as well as examples of compilations of ancient fragments that supposedly had previously belonged to the Roman Torlonia collection. Formal analysis of individual objects is expanded upon with information related to conservations they have been subject to.
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Husquin, Caroline. "Philippe Le Doze (dir.), Le Costume de prince. Vivre et se conduire en souverain dans la Rome antique d’Auguste à Constantin , Rome, École française de Rome, 2021, 590 p." Revue historique 706, no. 2 (June 13, 2023): 347–51. http://dx.doi.org/10.3917/rhis.232.0347.
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Gratsianskiy, Mikhail V. "“Mercy of the prince has confirmed Boniface as bishop of the city of Rome”: Emperor Honorius and the Legitimacy Crisis in the Church of Rome in 419." Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, no. 2 (2021): 9–26. http://dx.doi.org/10.15826/izv2.2021.23.2.022.
Повний текст джерелаАнотація:
This article examines the circumstances behind Boniface I’s ascension (418–422) to the See of Rome which was accompanied by rivalry between two candidates. Since his rival Eulalius had been initially approved as a legitimate bishop by Emperor Honorius (395–423), Boniface had to go through a complicated procedure of legitimation, whose decisive factor was the position of the emperor. The article examines the role of institutional factors in the legitimisation of church authority, in this case in relation to the See of Rome. By institutional factors the author means, first of all, state power represented by its regional and central authorities and the community of bishops united by the principle of conciliar functioning. The article examines the approaches of the imperial power to resolving the crisis of legitimacy of the Roman bishop. Based on the presentation of source data, it is demonstrated that Emperor Honorius intended to resolve the crisis through a deliberation by a council that was to include representatives of both prefectures of the Western Roman Empire. Despite his initial intention, the emperor was forced to resolve the crisis on his own and Boniface was confirmed as bishop of Rome by his personal decision. The author of the article draws a conclusion that the decisive role in the sphere of church administration belonged to the emperor and that the Roman bishop did not have an exceptional position among the bishops of the Western Roman Empire: the affairs of the See of Rome could be transferred by order of the emperor to the court of Western bishops, and the right of the final decision belonged to the emperor himself. Thus, the latter used the conciliar principle of administrating the church as a possible instrument for resolving internal church conflicts, but he also reserved the right of taking his own independent decisions in the ecclesial sphere, and the See of Rome was not an exception.
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Roman, Yves, Bernard Rémy, and Laurent Riccardi. "Les intrigues de Piotine et la succession de Trajan. À propos d’un aureus au nom d’Hadrien César." Revue des Études Anciennes 111, no. 2 (2009): 509–17. http://dx.doi.org/10.3406/rea.2009.6641.
Повний текст джерелаАнотація:
La récente publication sur la toile d’un nouvel aureus d’Hadrien à la légende de revers : HADRIANO TRAIAN-O CAESARI confirme qu’une émission de ce type a bien été frappée à Rome ou à Antioche avant la mort de Trajan ou après la mort du Prince, mais avant qu’elle n’ait été rendue publique. En fait, la monnaie est bien authentique, mais elle officialise un « faux » antique, ou mieux un faux antique historique : l’adoption d’Hadrien par Trajan. Voulue par Piotine, elle n’eut jamais lieu — les sources littéraires antiques en témoignent — , mais la frappe de cette monnaie coupait court aux ragots, qui coururent à l’aise, et assurait sans heurt l’Empire à Hadrien.
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Saint-Guillain, Guillaume. "«Tout mort que je suis, je suis doge de Venise» : les tombeaux de la famille Venier à San Giovanni e Paolo." Mélanges de l École française de Rome Moyen Âge 115, no. 2 (2003): 931–85. http://dx.doi.org/10.3406/mefr.2003.9320.
Повний текст джерелаАнотація:
Dans l’église dominicaine de San Giovanni e Paolo, le monument du doge Antonio Venier et celui, voisin, de trois parentes témoignent des mutations de la fonction ducale, des engouements religieux et des tactiques de construction de l’identité au sein du patriciat vénitien vers 1400. Un document nouveau confirme l’attribution du premier tombeau à l’atelier de Pierpaolo dalle Masegne et la participation de son frère Jacobello à sa réalisation. Commande privée, il peut se lire en relation avec le grand chantier public confié simultanément au même atelier, celui de la fenêtre de la salle du Grand Conseil au palais des Doges : dans la tension entre honneur aristocratique et affirmation de l’État patricien, la figure du doge est le point d’articulation et le langage artistique assure une médiation. L’édification postérieure du second tombeau révèle une stratégie, peut-être vaine, d’exaltation du lignage et d’élaboration d’une memoria privée autour de la sépulture du prince défunt par l’exhibition du capital de gloire familial, spirituel et symbolique.
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Hieb, Kimberly Beck. "Music for Martyrs." Journal of Musicology 38, no. 4 (2021): 436–78. http://dx.doi.org/10.1525/jm.2021.38.4.436.
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This article interrogates sacred repertoire produced in late seventeenth-century Salzburg as a reflection of a local Catholic piety that centered on sacrifice, especially the ultimate sacrifice of martyrdom. As an individual principality that was subject to both the Papal court in Rome and the Holy Roman Emperor, Salzburg provides a meaningful case study in the heterogeneous regional post-Tridentine Catholic practices that musicologists and historians alike have only begun to explore. Compositions by Andreas Hofer (1629–84) and Heinrich Biber (1644–1704) present a prime example of sacred music’s ability to manifest a region’s distinct piety. Supported by their patron Prince-Archbishop Maximilian Gandolph von Kuenburg (r. 1668–87), Hofer and Biber left behind musical evidence of this exceptional Catholicism in the feasts they elaborated with substantial concerted compositions as well as the distinct texts they set, which do not align with prescribed liturgies and likely reflect persistent local practices that resonated with the prince-archbishop’s Counter-Reformation agenda. Printed liturgical books and emblems celebrating Maximilian Gandolph further support the claim that throughout the seventeenth century liturgical practice and sacred music in Salzburg maintained a local flavor that concentrated on themes of sacrifice and martyrdom.
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Gallant, Estelle. "Qu’est-ce que la loi du for au sens du règlement Rome III ?" Revue critique de droit international privé N° 4, no. 4 (October 25, 2023): 758–64. http://dx.doi.org/10.3917/rcdip.224.0758.
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L’article 5 du règlement (UE) n° 1259/2010 du Conseil du 20 décembre 2010 mettant en œuvre une coopération renforcée dans le domaine de la loi applicable au divorce et à la séparation de corps, dit Rome III, dispose : « 1. Les époux peuvent convenir de désigner la loi applicable au divorce et à la séparation de corps, pour autant qu’il s’agisse de l’une des lois suivantes : a) la loi de l’État de la résidence habituelle des époux au moment de la conclusion de la convention ; ou b) la loi de l’État de la dernière résidence habituelle des époux, pour autant que l’un d’eux y réside encore au moment de la conclusion de la convention ; ou c) la loi de l’État de la nationalité de l’un des époux au moment de la conclusion de la convention ; ou d) la loi du for. » Il en résulte que, lorsque des époux, dont la situation présente un élément d’extranéité, désignent, dans une convention de choix de la loi applicable au divorce, la loi d’un État déterminé, qui n’est pas l’une de celles qu’énumèrent les points a) à c), ce choix est valide, au titre du point d), lorsqu’elle est celle du juge qui a été ultérieurement saisi de la demande en divorce.
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Bender, Agnieszka. "Zofia Katarzyna Branicka Odescalchi zwana pierwszym „polskim papieżem”." Roczniki Humanistyczne 68, no. 4 Zeszyt specjalny (2020): 213–43. http://dx.doi.org/10.18290/rh20684-12s.
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Zofia Branicka (1821-1886) was a Polish wealthy noblewoman who married Italian Prince Livio III Erba Odescalchi (1805-1885) in 1841. From then on until her death she lived in Rome. Thanks to her opulent dowry, Odescalchi family could buy back among others, the Bracciano castle (near Rome) from the Torlonia family. Zofia was very well educated and a polyglot. From the very first years of her stay in Rome, she started to organise famous soirees at her salon in Palazzo Odescalchi. In this way Princess Zofi gathered the elite of aristocracy, diplomacy and the clergy, from diff European countries. Soon she had a possibility to get to know the pope Pius IX, with whom she would maintain a real and close friendship. Zofia had informed the pope about the complex situation of Poland, partitioned by her neighbours. From the beginning of her stay in Italy she was involved in charity work. The princess was very involved in financial and organisational help to Polish people in Italy (emigrees, insurgents, priests, artists as Cyprian Kamil Norwid, Leopold Nowotny, Roman Postempski etc.). She closely co-operated with The Congregation of the Resurrection of Our Lord Jesus Christ in organising the Polish Seminar in Rome in 1866. That was an event of a great importance for Polish people who at that time had no country of their own. Thanks to her deep religiosity and patriotic activity Princess Zofi was known among her contemporaries as “the Polish pope”. Nobody at that time could have imagine that after one hundred years Karol Wojtyła would become the first actual Polish pope.
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MAZZOTTI, MASSIMO. "For science and for the Pope-king: writing the history of the exact sciences in nineteenth-century Rome." British Journal for the History of Science 33, no. 3 (September 2000): 257–82. http://dx.doi.org/10.1017/s000708749900401x.
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This paper analyses the contents and the style of the Bullettino di bibliografia e di storia delle scienze matematiche e fisiche (1868–1887), the first journal entirely devoted to the history of mathematics. It is argued that its innovative and controversial methodological approach cannot be properly understood without considering the cultural conditions in which the journal was conceived and realized. The style of the Bullettino was far from being the mere outcome of the eccentric personality of its editor, Prince Baldassarre Boncompagni. Rather, it reflected in many ways, at the level of historiography of science, the struggle of the official Roman Catholic culture against the growing secularization of knowledge and society.
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Stelmashchuk, Halyna. "Prince Vsevolod Karmazyn-Kakovsky scientist, teacher, artist." Vìsnik Harkìvsʹkoi deržavnoi akademìi dizajnu ì mistectv 2022, no. 1 (January 15, 2022): 137–52. http://dx.doi.org/10.33625/visnik2022.01.137.
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The article is devoted to the creative work of the Ukrainian Diaspora scientist, teacher, historian of art, architect and graphic artist, Prince Vsevolod Karmazyn-Kakovsky (1898–1988), about whom there is very little information in Ukraine. The study emphasizes his Ukrainian roots. The publication is based on materials from the home archive of Ph.D., sculptor and artist Kristina Kishakevich-Kachaluba from Switzerland. Prince Vsevolod Karmazyn-Kakovsky studied and lived in Ukraine until 1944. In 1944 he left Ukraine for permanent residence in Romania. As a teacher he organized faculties of landscape architecture in universities in Ukraine (Odessa, Kharkiv) and Romania (Iasi). From 1978, professor lived and worked in Italy, then in France, Germany, lectured on the history of Ukrainian art, cooperated with Ukrainian research institutions in Western countries. As an artist he created and implemented the projects of health and recreational complexes on the Black Sea coast in Ukraine and Romania, which combined architecture with natural landscape, contributing to human health and longevity, and embodied the principles he established for enriching the expressiveness of landscapes. The Prince founded the Research Institute of Landscape Architecture (1921–1981), which worked in Ukraine, and then in Romania. This institution was focused on combining and harmonizing endogenous (internal) factors of human longevity with exogenous (external) factors — the synthesis of nature with art. The scientist argued that the tree crown shapes (triangular, ellipse-like, round) differently influence the mood and psychological state of a person, therefore, developed special health boxets in sanatorium complexes. This method of healing people, proposed by V. Karmazyn-Kakovsky in 1971–1981, was adopted in Czechoslovakia, Poland, France, Italy, Germany, and the United States of America. As a scientist he published more than 200 scientific works, including Monographs devoted to Ukrainian art, Lemkivska and Boykovska churches, art of Ukrainian houses, Ukrainian books. He designed his own works and covers for his books. He was skilled in the technique of pencil, sepia, watercolor, skillfully conveyed the space in the landscape, was perfect in the technique of pen and ink. The artist’s graphics is dominated by subjects closely related to his scientific works in the field of art history. Karmazyn-Kakovsky supplements almost all of his works with illustrations, headpieces, stylized folk motifs, architectural historical monuments of Romanian and Ukrainian cultures, valuable for the history of Ukrainian art, and landscape projects. V. Karmazyn-Kakovsky made more than 1200 drawings of wooden Ukrainian churches. He had personal exhibitions in Warsaw, Rome, Paris, Munich.
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Villard, Renaud. "Le conclave des parieurs. Paris, opinion publique et continuité du pouvoir pontifical à Rome au XVIe siècle." Annales. Histoire, Sciences Sociales 64, no. 2 (April 2009): 375–403. http://dx.doi.org/10.1017/s0395264900028171.
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RésuméÀ Rome, au XVIe siècle, les principales scansions d’un pontificat donnent lieu à d’innombrables paris, qui mobilisent des moyens financiers considérables et suscitent l’enthousiasme de toute la société romaine. Les bulletins des parieurs révèlent la probabilité, pour les joueurs, d’un événement: ce faisant, ils centralisent les rumeurs et informations. La multiplication anarchique de paris finit par brouiller la réalité: comme des papes meurent ou sont élus sur les comptoirs des parieurs, il devient difficile de distinguer les chronologies réelles, de savoir si le pape est élu ou mort. Cette disparition de l’événement réel a des conséquences politiques inattendues: en singeant les conclaves par les paris, la foule invente un rituel parallèle à même de combler les vacances du pouvoir. La continuité du pouvoir pontifical, la pacification politique des États pontificaux, doit paradoxalement beaucoup aux parieurs qui, par leurs jeux, s’octroyaient les attributs du pouvoir souverain. Dans le même temps se développe la crainte d’une élection pontificale guidée non par l’Esprit saint, mais par les intérêts financiers en jeu, ce qui conduit le pouvoir pontifical à interdire ces paris, à contrôler la parole publique à Rome, pour que le secret du prince ne soit pas confisqué par la rue.
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Cunsolo, Elisabetta. "Le prince et les médecins: Pensée et pratiques médicales à Milan (1402–1476). Marilyn Nicoud. Collection de l’École française de Rome 488. Rome: École française de Rome, 2014. xi + 804 pp. €59." Renaissance Quarterly 68, no. 4 (2015): 1383–84. http://dx.doi.org/10.1086/685156.
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Diachenko, A. Y., and A. N. Telegin. "RECEPTION OF THE HISTORY OF ANCIENT ROME IN THE CORRESPONDENCE OF IVAN IV AND PRINCE ANDREI KURBSKY." Vestnik Altaiskogo Gosudarstvennogo Pedagogiceskogo Universiteta, no. 43 (2020): 75–78. http://dx.doi.org/10.37386/2413-4481-2020-2-75-78.
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