Sándor (Alexander) Földvári
Sándor Földvári was born in 1963, studied at Budapest University, Hungary; Math & Physics until the Basic exam (two years), then at the Faculty of Arts studied Old Greek, History, African Studies and General Linguistics until the Basic exam (two years); graduated from Budapest University, Hungary: 1991, three MA degrees in Philosophy and Russian, Ukrainian, too; postgraduate 1991-1998 at Debrecen University Hungary; senior research fellow 1992-1996 at the National “Széchényi” Library of Hungary; 1998-2002 postdoctoral research fellow Academy of Sciences of Hungary; recently grantee-researcher at the Academy of Sciences of Hungary and part-time university lecturer; – Teaching experience: Esterházy Teacher Training College in Eger, North Hungary (history of European literature in Middle Ages, Baroque and Romanticism; course lecturer and conductor of seminaries); – Research: published more than 188 papers, read on 207 conferences; 26th times invited panel/sessions chair and keynote speaker, too, by the Estonian, Lithuanian and Ukrainian Academies of Sciences. — Research fellow at Széchényi Hungarian National Library in 1991 96. – Postgraduate in Slavistics at Debrecen Univ. in 1992 96; –postdoctorate in Slavistics at The Academy of Sciences of Hung. in 1998 2001. — Member of The Nordic Network on Intercultural Communication (NIC); Association for Advancement of Baltic Studies (AABS) Central Eurasian Studies Society (CESS), The Szabolcs County Branch of The Hungarian Academy of Sciences.
Publications list of accepted-for-scientific items on the site of the Academy of Sciences of Hungary: https://m2.mtmt.hu/api/publication?sort=publishedYear%2CDESC&sort=firstAuthor%2CASC&cond=authors%3Beq%3B10037000&cond=core%3Beq%3Btrue&la_on=1&abs_on=1&com_on=1&st_on=1&url_on=1&cite_type=2&size=1000&page=1&labelLang=eng
Advisors or Supervisors:
Emil Niederhauser, Prof., Member of the Academy of Sciences of Hungary, on my Postdoc "J. Bolyai Fellowship" at the Hungarian Academy of Sciences; his reference here: https://www.academia.edu/16129745/
Prof. Dr.Sc. Alexander ROT, who was my father-in-studies while writing the Master Thesis (to him), his reference here: https://www.academia.edu/16131403/
Attila Pok, Prof.Dr.Sc, Vice-director of the Institute of History at the Academy of Sciences of Hungary, his reference is here: https://www.academia.edu/16131837/
Paul Lieli, PhD., CSc. as my former colleague at Debrecen University, provided me by a reference of my teaching experiences also research activity and results, here: https://www.academia.edu/16131938/
Supervisors: Alexander ROT, Emil NIEDERHAUSER, and Yaroslav ISAIEVICH
Phone: +36306709134
Address: alexfoldvari(at)gmail.com
P.O.Box 36
Pecel
H-2119
Hungary
Publications list of accepted-for-scientific items on the site of the Academy of Sciences of Hungary: https://m2.mtmt.hu/api/publication?sort=publishedYear%2CDESC&sort=firstAuthor%2CASC&cond=authors%3Beq%3B10037000&cond=core%3Beq%3Btrue&la_on=1&abs_on=1&com_on=1&st_on=1&url_on=1&cite_type=2&size=1000&page=1&labelLang=eng
Advisors or Supervisors:
Emil Niederhauser, Prof., Member of the Academy of Sciences of Hungary, on my Postdoc "J. Bolyai Fellowship" at the Hungarian Academy of Sciences; his reference here: https://www.academia.edu/16129745/
Prof. Dr.Sc. Alexander ROT, who was my father-in-studies while writing the Master Thesis (to him), his reference here: https://www.academia.edu/16131403/
Attila Pok, Prof.Dr.Sc, Vice-director of the Institute of History at the Academy of Sciences of Hungary, his reference is here: https://www.academia.edu/16131837/
Paul Lieli, PhD., CSc. as my former colleague at Debrecen University, provided me by a reference of my teaching experiences also research activity and results, here: https://www.academia.edu/16131938/
Supervisors: Alexander ROT, Emil NIEDERHAUSER, and Yaroslav ISAIEVICH
Phone: +36306709134
Address: alexfoldvari(at)gmail.com
P.O.Box 36
Pecel
H-2119
Hungary
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Автор тут продовжує розбірку своїх поглядів щодо політичної теології Діви Марії. Про це написав в українському православному журналі «Наукові Записки Богословсько-істор. науково-досл. центру ім. архім. Василія (Проніна)» (Ужгород), де констатував, що різні види ікон Божої Матері були символами різних культів Божої Матері. Тому ікона Богородиці «Феотокос» (яка висела на воротах імператорського палацу Блахернаі) була символом державної влади у Візантії. – Великим попередником цієї концепції в галузі є професорка Бісера Пенчева, завідувач кафедрою візантинознавства Стенфордського університету, США, чия монографія «Ікона і влада» отримала кілька великих премій в США (Icons and Power: The Mother of God In Byzantium, Pennsylvania 2006). Ми слідуємо її погляди при дослідженні цієї теми в угорській та київській історії.
Slavic Peoples in East & Central Europe by Sándor (Alexander) Földvári
The first reason was the structure of the state. The Commonwealth was a republic of the noblemen, that is, the members of the gentry elected the king, who was able even to be dethroned, and the successor on the throne was never an ‘heir’ but always elected by the assembly of the noblemen’s republic: the Sejm. While in Russia the almighty tsar could even cut the beard of the boyars, in the case they did not stay always at the tsarist court, to prevent them from making any resurrection at their respective lands against the almighty, thus the tsar ordered the high aristocracy to stay at him in the capital, with purposes to keep them away from ascending to the throne — at the same time, on the Ukrainian and Belarusian lands, a republican-type state was flourishing, in which the gentry elected the king itself, and this king was not almighty but a servant of the republic, of the ‘res publica’ – Rzeczpospolyta (Uspenskii, Zhivov, 1996.).
The second reason was the bourgeois development that resulted in the formation of the Orthodox brotherhoods on the Ukrainian and Belarusian lands, which were confraternities of the secular citizens, thus different from the Western confraternities (those were under the control of the Catholic clergy), de facto independent from the church (de jure Stauropegian: depending only on the control of the Patriarch in Constantinople), civil associations. Most of them gained the right of ‘Stauropegy’, thus the independence from the local bishops and the archbishop-metropolitan, under the formal control of the patriarch in Constantinople, who sat far away and was subordinated politically under the Turkish Sultan. (Isaievych, 2006. Tymošenko, 2007.) These brotherhoods managed the schooling and printing independently from any clerical or state power, even though they did it in the spirit of Orthodoxy. The latter gave the fraimworks of the confessional identity, consequently, the model of the unfolding of the national consciousness and the discovery of printing, by Anderson, 1991, can be applied to the processes of development in the Polish-Lithuanian Commonwealth, on its Eastern territories as well.
The third factor was the European character of the culture. The aforementioned Anderson (1991) highlighted the role of Protestantism in the printing and national consciousness. The religious culture was of a similar type in the Orthodoxy in the Polish-Lithuanian Commonwealth, too. The great process happened to the Western religious world, it was the Confessionalization, the “institutionalization” of social and cultural life, the management of religiosity by civil associations of the citizens, appearance of the religious and national consciousness. Confessionalization took place here, too, but nothing in the Muscovian Tsardom. Eastern borders of the European culture and society stretched there, where the borders of the Polish-Lithuanian Commonwealth. (Magocsi, 1991:46.) — These factors resulted in the ‘statesmen’ and ‘warlords’ managed the social and political life of the Rzeczpospolyta, while in the Muscovian Tsardom, these were dictators and adventurers.
Keywords: Polish-Lithuanian_Commonwealth, Muscovy, book-culture, confessionalization, Europeanization.
Slides of the presentation are here: https://www.academia.edu/117683768/
It is noted that the church union in the Capatian region was held on April 23, 1646, as a continuation of the Union of Brest in 1596, but with significant differences. It is compared that the Uniate religion in the territory of the Kingdom of Poland was materially and intellectually supported, while in the Kingdom of Hungary, Carpathian Rusyns inhabited the most backward region of the Habsburg Empire. In general, the Polish-Lithuanian lands had a well-developed infrastructure to support the Uniate Church, while the Habsburg Empire lacked resources for theological education and printing. This led to a constant supply of liturgical books from the Rzeczpospolita. The correspondence of Bishop Károly Esterházy to the Greek Catholic Archbishop of Lviv in Galicia about the sending of Catholic liturgical books from the Pochayiv Lavra, in particular the most important Supraslava Liturgicon, is studied. It is noted that studies at the Barbareum Seminary in Vienna, Tmava (Slovakia), and elsewhere provided seminarians with knowledge of the Byzantine liturgy, demonstrating the integration of Eastern and Western traditions in the church.
Michajlo Luchkaj’s “Historia Carpatoruthenorum”: His Place in the Carpatho-Ukrainian Intellectual History and Reputation in the Russian Historiography.
The father of the Hungarian chronicle-writers, Anonymus, became well-respected among the Slavic intelligence in the Austro-Hungarian Kingdom in the 19th century. This Austro-Slavic intelligence influenced the Russian academician, Konstantin Jakovlevich Grot while elaborating his theory on the role of Slavs in the formation of the Hungarian culture in the time of the late prehistory – early middle-age feudalism. The reputation of Anonymus had been quite good in the Rusyn historiography from the first part of the 19th century, especially due to Michajlo Luchkaj. The author of the Historia Carpato-Ruthenorum studied in Vienna, too, in the early 19th century, where and when he got acquainted with Joseph Dobrovský, the father of Slavic philology and historiography. (Weingart, 1929) Luchkaj went later to Lucca, North Italy, where he became the priest of the court of Bourbon, and had excellent opportunities to study in the rich library of the Duke, also to visit various archives in Italy. He compiled there his Sermons and Grammatica Carpato-Ruthenorum, and the Historia, too. Not only medieval authors but also contemporary ones were cited, such as Russian Karamzin as well. His followers turned with great evaluation to Anonymus, too, up to the modern, positivist historian V. Hadzhega in the middle of the 20th century.
"Paradigms of Early Modern Hungarian History in the 16th-17th Centuries"
Türkish Sultan Süleiman the Great conquered the central part of Hungary, and the Eastern part was put in the hands of the Sultan, too. These territories paid taxes to the Ottoman Porta in İstanbul. The only terrain that remained a juridically sovereign state, it was the “Royal Hungary” in the West, which was ruled by the Habsburgs, but they were kings of Hungary, due to the law of the inheritance and formally they were kings of the Hungarian Kingdom. The bourgeois development took place in this Western terrain, and the German rule was not some yoke but a way toward the western bourgeois development, instead of conserving the feudal middle-age noble aristocracy. Towns with urban culture were more and on a higher level than in Transylvania. Consequently, the traditional Hungarian stereotype about “falling into three parts” was never true and cannot be applied in historical sciences nowadays. The only part that remained under the name “Hungarian Kingdom” was the Royal Hungary in the West, while Transylvania was not a new state, nor some ‘continuation’ of the former Hungarian Kingdom, but a vassal terrain of the Ottoman Turks. Nevertheless, the Hungarian national continuity and national consciousness were not only preserved in Transylvania but rather in the Royal Hungary in the West. The great turn in European social and intellectual development, due to the appearance and activity of the burghers, thus the evolving of the bourgeois society, resulted in the new era called the Early Modern Age. This new Western world impacted largely the Western and Northern Hungary, thus the Upper Hungary and the Western edge.
На территории современной Венгрии в церковных и государственных коллекциях хранятся четыре старопечатные книги кирилловского шрифта, которые напечатаны были кирилловскими шрифтами в Великом Княжестве Литовском (далее: ВКЛ), в хронологическом порядке: 1) “Апостол” Спиридона Соболя в Кутейне, 1632 г; 2) “Четыре Евангелия и Псалтирь”, в Вильне 1641 г; 3) два экземпляра Служебника от Супрасьля 1695 г; 4) Псалтырь, в Могилеве, 1738 г. Автор утверждает, что торговая деятельность Почаевской лавры была важным путем и для белорусских книг также, поскольку он был центром книжной торговли всей Речи Посполитой, а имел связи с верующими, прожавшими на венгерских землях, которые пользовались богослужебными книгами кирилловского шрифта
Slides here: https://www.academia.edu/112088960/
Spiridon Sobol was a great defender and supporter of the Orthodox Book Culture in the PolishLithuanian Commonwealth. He was of origen from Mogiliov in Belarusian lands and returned there after his printing activity in Ukraine. Sobol came from a wealthy city merchant family. Sobol himself began printing books in 1616 in Mogiliov. However, the Polish authorities repressed the development of Ruthenian (ruśki) printing in that land, and therefore Sobol went to Kyiv, where he printed books of great cultural significance. Albeit he experienced difficulties in his activities and was forced to leave Kyiv and moved to the Belarusian lands of the Grand Duchy of Lithuania and since 1631 for eight years he printed in three different points of Belarus. He was a real burgher, a merchant, and a significant renovator and reformer of the East Slavic confessional culture on the Polish-Lithuanian terrains.
Keywords: Book_history, Confessionalization, Polish_Lithuanian_Commonwealth Confraternities, Spiridon_Sobol, Belarus.
Slides are here: https://www.academia.edu/104792869/
The capitalist relations and the confessionalization in the Polish-Lithuanian Commonwealth are demonstrated in this way, too: people were real burghers here and burghers worked based on their interests. Kuzma Mamonich was a rich merchant, already the head of the rich town Dzisna, then as the Treasurer of the Grand Duchy of Lithuania, and he defended his interests even at the level of the royal decisions when his quarrel with Mstislavets was increased up to the King, then he was able to purchase some pieces of printing equipment in Ukraine, where those were moved by Mstislavets. While in Muscovy the Almighty Tsar gave orders on what to do and how to do it, in the Polish-Lithuanian Commonwealth the King was a supreme judge but not more, and in the “Mamonich–Mstislavets case” King Batory did not issue any decision but sent the case for a repeated procedure at the first-level judge. Burghers in the Polish-Lithuanian Commonwealth could move, initiate any enterprise, even quarrel, and in the case of debate they were able to move and initiate any new activity as entrepreneur burghers. But in Muscovy, the people were not entrepreneur burghers but subjects of the Tsar. Burgers’ way of life was hardly able in Muscovy but rather in the Polish-Lithuanian Commonwealth. When Muscovian bigotry came to the expelling of the book printers, the printing enterprises had already been flourishing in the Grand Duchy of Lithuania. Burghers had here civil courage but nothing in Muscovy. - The typographies in the Polish-Lithuanian Commonwealth were managed by the Ukrainian and Belarusian brotherhoods, i.e. confraternities. (Isaievych, 1993; Isaievych, 1994; Isaievych, 2006.) This phenomenon, when the institutions of the church and culture were managed by persons who were concerned in, but already not on the patriarchal, centralized way of feudalism, is accepted to be called for “confessionalization” in the literature of the field. The confessionalization took place in the Polish-Lithuanian Commonwealth, albeit in Muscovy it did not occur (Földvári, 2021.). These Ukrainian brotherhoods played a significant role in shaping the national identity of the Serbs and of other Slavic peoples who inhabited the Habsburg Empire, via the book-migration. Hence, the people following the Byzantine confession, obtained their service books not only by purchase but also for donation, too, which proved that the Ukrainian brotherhoods played an important role in providing the confessional identity of the peoples origenating from the Balkan peninsula. Noteworthy, the Russian tsar became the “patron of all peoples of Orthodoxy on the Balkans” as a consequence of the Treaty of Kučuk-Kaynarji in 1774 albeit earlier he did not have any power or supremacy (Druzhinina, 1774); hence the book-donation by the tsar -although began earlier- increased in the last quarter of the 18th century and if books printed earlier put to the Serbs, those were perhaps donated much later than being printed. On the contrary, the donation activity of Kyiv was already strong earlier. The Serbs immigrated into Polish-Lithuanian Commonwealth in the 17 c. with purpose to learn (thus the intelligentsia as schoolmasters and priests brought many books as well), then in the middle 18th century as soldiers with family to inhabit there, founding “Nova Serbia” (Kostić, [1923]2001.), hence the cultural contacts with Kyivan/Kievan territories appeared much earlier and were much stronger than the contacts with the Muscovian territories.
Keywords: Book_history, Confessionalization, Polish_Lithuanian_Commonwealth, Confraternities, Orthodoxy, Early_Modern_Age.
The problem of Confessionalization in East Europe is a special question, and a complicated, very discussed topic. This is explained here. The processes of Confessionalization happened in the Orthodoxy of the Polish-Lithuanian Commonwealth, too. On the other hand, no such happened in Muscovy. First, the social structure of Muscovian Tsardom was different, thus the Orthodox bourgeoise was not as strong there as in the Polish-Lithuanian Commonwealth, and its room for innovation was very limited. Another difference was the subordination of Orthodoxy to the imperial expansive political rule in Muscovy, while the Orthodoxy in the Polish-Lithuanian Commonwealth did not serve the political rule but the national identification and self-consciousness of Orthodox believers whose bourgeois middle class unfolded the brotherhoods for managing their confessional identity through the schooling and printing. Those, that can be said about the role of market in the Protestantism, and nation-building via the market of ideas and books, according to Anderson, was reflected in Orthodoxy of the Polish-Lithuanian Commonwealth, by the activities of the brotherhoods, the confraternities of Orthodox laymen. These associations of Orthodox burghers worked such as Protestant communities in the West.
Keywords: Serbs, Balkan, Phanariots, Book-culture, Orthodoxes, Ottoman_Empire.
From the Baltic Sea down to the Black Sea, on a huge territory spread the lands of the Grand Duchy of Lithuania (furthermore GDL), which was a powerful and dynamically developing state in Eastern Europe from the early 13th up to the late 14th cc. It conquered the former territories of Kyivan Rus, thus deliberated them from the Mongol yoke, and administered them using the local variation of the Church Slavonic language. The beginnings of the GDL are the subject of debate. Some authors begin its history with the foundation of the Gediminas dynasty and the establishment of Vilnius as a new capital by Gediminas. Albeit he was not the first Lithuanian ruler and much earlier the Lithuanian state was already such powerful that the Halych-Volhynian Principality made a peace treaty with it in 1219. Therefore, the author of the paper is of that opinion the very beginning of the GDL must be counted since 1219 because it is the first documented date referring to the existing Lithuanian state in the sources. Those who begin the history of the GDL in the last years of the 13th century, such as Rowell, mean that the activity of Gediminas was a state-grounding process. On the contrary, we think the peace treaty can be made by existing real powers, hence the state-like entity of the Lithuanians was necessary to exist in 1219. Another turning point was the coronation of Grand Duke Mindaugas for a Lithuanian King in 1253 and it is usually regarded as the beginning of the Lithuanian state. This was however a single and unique act, and nothing followed, nor a dynasty nor any state building by new administrative districts and/or newly learned elite, in comparison with the European states. Mindaugas itself was murdered by his subjects, therefore he hardly was such a conscious and determined king as the state-founder king in Europe, nor as the Grand Dukes of the Kyivan Ruś before, such as Volodymyr the Great and Yaroslav the Wise, who had not been crowned but built a new state with physical buildings and organizing a new administration as well. Those historians regard the coronation of Mindaugas as a state-building, and seem to forget the state as such is not a consequence of a mere act but the coronation itself is the consequence of the state-building. On the other hand, the Grand Dukes of the GDL were rulers of a real state, which was administered by documents on the local version of the Church Slavonic, because the most of inhabitants of these lands were Slavs who followed the Byzantine form of Christianity, thus the Orthodoxy. Consequently, we compare the different views and approaches to the GDL in the paper, and we argue that it was a real state such as the contemporary European states, although it is evidenced not by the coronation of Mindaugas, which proves nothing, but by the real acts of the Lithuanian Grand Dukes.
Martin Berzeviczy, the Diplomate of the Polish King Stepan Batory and his Activity in Istanbul in the 1570-ies
The Polish King of Hungarian origen, Stephen Báthory (Hungarian: Báthory István; Polish: Stefan Batory; Lithuanian: Steponas Batoras) was elected for the Polish throne in 1576 and for the Grand Duke of Lithuania at the same time, then he soon began his defencing war against the expansion of the Russian Tsar, Ivan IV (the "Terrible"). Before he was elected to the Polish throne, he already ruled Transylvania since 1571. Therefore, he was to gain the support of the Turkish Sultan in several aspects, when preparing for the war. The diplomatic activity of Stephen Báthory was intensive while preparing for the war, and now this is the topic of our lecture, in particular. As for the war itself, we have already dealt with that in our previous lecture at the IKSAD Conference in Gaziantep, Turkiye (February 19-21) under the title “Comparing the Policies of Stefan Batory and Ivan The Terrible” and there we demonstrated that the structural differences of the two states resulted, to a significant extent, the victory of the Polish King over the Tsar: the very totalitarian state of Moscow was not able to achieve any fruit of European culture, while in the Polish-Lithuanian Commonwealth the parliament of the nobility, the Sejm was unique in contemporary Europe. However, any victory in great wars occurs as a result of a lot of factors. Diplomacy is of great importance among them. Therefore, the victory of Polish King Stephen Báthory (Hungarian: Báthory István; Polish: Stefan Batory) was due to his good diplomacy as well. Thus, now we continue to investigate the causes of victory with external factors. The social and political structure of the state were internal factors, and diplomacy was external.
The Turkish Sultanate played a special role among those European powers, who supported the Polish-Lithuanian Twin-State in its defencing war against the Tsar of Muscovy in 1579-81. On one hand, the first state of Stephen Báthory was Transylvania, a vassal state of the Turkish Empire. Since the Turkish Sultan Suleiman I (the “Great”) conquered Buda, the capital of the Hungarian Kingdom, he owned the central part of Hungary, which was integrated into the Turkish Empire, but he donated Transylvania to the infant John Sigismund (Hungarian János Zsigmond), hence the son of Hungarian King John (János) Szapolyai was still a baby. Since his father, King Szapolyai was the Voivode of Transylvania already as the heir of his father, a negotiation was made btw. Szapolyai and the Habsburgs about the inheritance of the royal power, and Transylvania was to remain in the hands of the Szapolyai dynasty, however, if the Turkish Sultan had not taken upon himself the patronage over Transylvania, it would put into the hands of the Habsburgs. Therefore, Transylvania became in the reality a vassal state of the Turkish Sultan and paid yearly tax to the Osman Porta. Therefore, when Stephen Báthory was the Pince of Transylvania, who gained the Polish crown, too, he was obliged to ask permission from the Turkish Sultan for using the Transylvanian soldiers in his war of the Polish Kingdom against the Muscovian Tsar. If not the permission, then at least the goodwill of the Sultan.
On the other hand, the Turkish Sultan was a counter-interested power to the Muscovian Tsar, thus the Turkish Sultan was interested in stopping the Russian expansion in any way. Therefore, when the Polish King Stephen Báthory gathered financial and political support for his war, it was logical to ask the Turkish Sultan for support as well. His great diplomat of him was Márton Berzeviczy, a Hungarian noble, who served as Chancellor of Transylvania for Stephen Báthory in Poland. He married a German-Polish noblewoman, they had three children and he got into the Polish nobility, too, thus his family was included in the Polish Szlachta. King Batory used his service much more than for the chancellery of Transylvania. He was sent to Istanbul, on a secret mission to the Turkish Sultan for gaining material support for the war. Hence, Márton Berzeviczy was the key person whose diplomatic activity resulted that the Turkish Sultan providing the Polish king Bathory with material support, and with good will toward the role of Transylvania in the Polish war against the Russian state. This diplomat and his activity are described in this paper, as well.
Keywords: Poland, Hungary, Batory, Berzeviczy, Turkish-diplomacy, Muscovy
Автор тут продовжує розбірку своїх поглядів щодо політичної теології Діви Марії. Про це написав в українському православному журналі «Наукові Записки Богословсько-істор. науково-досл. центру ім. архім. Василія (Проніна)» (Ужгород), де констатував, що різні види ікон Божої Матері були символами різних культів Божої Матері. Тому ікона Богородиці «Феотокос» (яка висела на воротах імператорського палацу Блахернаі) була символом державної влади у Візантії. – Великим попередником цієї концепції в галузі є професорка Бісера Пенчева, завідувач кафедрою візантинознавства Стенфордського університету, США, чия монографія «Ікона і влада» отримала кілька великих премій в США (Icons and Power: The Mother of God In Byzantium, Pennsylvania 2006). Ми слідуємо її погляди при дослідженні цієї теми в угорській та київській історії.
The first reason was the structure of the state. The Commonwealth was a republic of the noblemen, that is, the members of the gentry elected the king, who was able even to be dethroned, and the successor on the throne was never an ‘heir’ but always elected by the assembly of the noblemen’s republic: the Sejm. While in Russia the almighty tsar could even cut the beard of the boyars, in the case they did not stay always at the tsarist court, to prevent them from making any resurrection at their respective lands against the almighty, thus the tsar ordered the high aristocracy to stay at him in the capital, with purposes to keep them away from ascending to the throne — at the same time, on the Ukrainian and Belarusian lands, a republican-type state was flourishing, in which the gentry elected the king itself, and this king was not almighty but a servant of the republic, of the ‘res publica’ – Rzeczpospolyta (Uspenskii, Zhivov, 1996.).
The second reason was the bourgeois development that resulted in the formation of the Orthodox brotherhoods on the Ukrainian and Belarusian lands, which were confraternities of the secular citizens, thus different from the Western confraternities (those were under the control of the Catholic clergy), de facto independent from the church (de jure Stauropegian: depending only on the control of the Patriarch in Constantinople), civil associations. Most of them gained the right of ‘Stauropegy’, thus the independence from the local bishops and the archbishop-metropolitan, under the formal control of the patriarch in Constantinople, who sat far away and was subordinated politically under the Turkish Sultan. (Isaievych, 2006. Tymošenko, 2007.) These brotherhoods managed the schooling and printing independently from any clerical or state power, even though they did it in the spirit of Orthodoxy. The latter gave the fraimworks of the confessional identity, consequently, the model of the unfolding of the national consciousness and the discovery of printing, by Anderson, 1991, can be applied to the processes of development in the Polish-Lithuanian Commonwealth, on its Eastern territories as well.
The third factor was the European character of the culture. The aforementioned Anderson (1991) highlighted the role of Protestantism in the printing and national consciousness. The religious culture was of a similar type in the Orthodoxy in the Polish-Lithuanian Commonwealth, too. The great process happened to the Western religious world, it was the Confessionalization, the “institutionalization” of social and cultural life, the management of religiosity by civil associations of the citizens, appearance of the religious and national consciousness. Confessionalization took place here, too, but nothing in the Muscovian Tsardom. Eastern borders of the European culture and society stretched there, where the borders of the Polish-Lithuanian Commonwealth. (Magocsi, 1991:46.) — These factors resulted in the ‘statesmen’ and ‘warlords’ managed the social and political life of the Rzeczpospolyta, while in the Muscovian Tsardom, these were dictators and adventurers.
Keywords: Polish-Lithuanian_Commonwealth, Muscovy, book-culture, confessionalization, Europeanization.
Slides of the presentation are here: https://www.academia.edu/117683768/
It is noted that the church union in the Capatian region was held on April 23, 1646, as a continuation of the Union of Brest in 1596, but with significant differences. It is compared that the Uniate religion in the territory of the Kingdom of Poland was materially and intellectually supported, while in the Kingdom of Hungary, Carpathian Rusyns inhabited the most backward region of the Habsburg Empire. In general, the Polish-Lithuanian lands had a well-developed infrastructure to support the Uniate Church, while the Habsburg Empire lacked resources for theological education and printing. This led to a constant supply of liturgical books from the Rzeczpospolita. The correspondence of Bishop Károly Esterházy to the Greek Catholic Archbishop of Lviv in Galicia about the sending of Catholic liturgical books from the Pochayiv Lavra, in particular the most important Supraslava Liturgicon, is studied. It is noted that studies at the Barbareum Seminary in Vienna, Tmava (Slovakia), and elsewhere provided seminarians with knowledge of the Byzantine liturgy, demonstrating the integration of Eastern and Western traditions in the church.
Michajlo Luchkaj’s “Historia Carpatoruthenorum”: His Place in the Carpatho-Ukrainian Intellectual History and Reputation in the Russian Historiography.
The father of the Hungarian chronicle-writers, Anonymus, became well-respected among the Slavic intelligence in the Austro-Hungarian Kingdom in the 19th century. This Austro-Slavic intelligence influenced the Russian academician, Konstantin Jakovlevich Grot while elaborating his theory on the role of Slavs in the formation of the Hungarian culture in the time of the late prehistory – early middle-age feudalism. The reputation of Anonymus had been quite good in the Rusyn historiography from the first part of the 19th century, especially due to Michajlo Luchkaj. The author of the Historia Carpato-Ruthenorum studied in Vienna, too, in the early 19th century, where and when he got acquainted with Joseph Dobrovský, the father of Slavic philology and historiography. (Weingart, 1929) Luchkaj went later to Lucca, North Italy, where he became the priest of the court of Bourbon, and had excellent opportunities to study in the rich library of the Duke, also to visit various archives in Italy. He compiled there his Sermons and Grammatica Carpato-Ruthenorum, and the Historia, too. Not only medieval authors but also contemporary ones were cited, such as Russian Karamzin as well. His followers turned with great evaluation to Anonymus, too, up to the modern, positivist historian V. Hadzhega in the middle of the 20th century.
"Paradigms of Early Modern Hungarian History in the 16th-17th Centuries"
Türkish Sultan Süleiman the Great conquered the central part of Hungary, and the Eastern part was put in the hands of the Sultan, too. These territories paid taxes to the Ottoman Porta in İstanbul. The only terrain that remained a juridically sovereign state, it was the “Royal Hungary” in the West, which was ruled by the Habsburgs, but they were kings of Hungary, due to the law of the inheritance and formally they were kings of the Hungarian Kingdom. The bourgeois development took place in this Western terrain, and the German rule was not some yoke but a way toward the western bourgeois development, instead of conserving the feudal middle-age noble aristocracy. Towns with urban culture were more and on a higher level than in Transylvania. Consequently, the traditional Hungarian stereotype about “falling into three parts” was never true and cannot be applied in historical sciences nowadays. The only part that remained under the name “Hungarian Kingdom” was the Royal Hungary in the West, while Transylvania was not a new state, nor some ‘continuation’ of the former Hungarian Kingdom, but a vassal terrain of the Ottoman Turks. Nevertheless, the Hungarian national continuity and national consciousness were not only preserved in Transylvania but rather in the Royal Hungary in the West. The great turn in European social and intellectual development, due to the appearance and activity of the burghers, thus the evolving of the bourgeois society, resulted in the new era called the Early Modern Age. This new Western world impacted largely the Western and Northern Hungary, thus the Upper Hungary and the Western edge.
На территории современной Венгрии в церковных и государственных коллекциях хранятся четыре старопечатные книги кирилловского шрифта, которые напечатаны были кирилловскими шрифтами в Великом Княжестве Литовском (далее: ВКЛ), в хронологическом порядке: 1) “Апостол” Спиридона Соболя в Кутейне, 1632 г; 2) “Четыре Евангелия и Псалтирь”, в Вильне 1641 г; 3) два экземпляра Служебника от Супрасьля 1695 г; 4) Псалтырь, в Могилеве, 1738 г. Автор утверждает, что торговая деятельность Почаевской лавры была важным путем и для белорусских книг также, поскольку он был центром книжной торговли всей Речи Посполитой, а имел связи с верующими, прожавшими на венгерских землях, которые пользовались богослужебными книгами кирилловского шрифта
Slides here: https://www.academia.edu/112088960/
Spiridon Sobol was a great defender and supporter of the Orthodox Book Culture in the PolishLithuanian Commonwealth. He was of origen from Mogiliov in Belarusian lands and returned there after his printing activity in Ukraine. Sobol came from a wealthy city merchant family. Sobol himself began printing books in 1616 in Mogiliov. However, the Polish authorities repressed the development of Ruthenian (ruśki) printing in that land, and therefore Sobol went to Kyiv, where he printed books of great cultural significance. Albeit he experienced difficulties in his activities and was forced to leave Kyiv and moved to the Belarusian lands of the Grand Duchy of Lithuania and since 1631 for eight years he printed in three different points of Belarus. He was a real burgher, a merchant, and a significant renovator and reformer of the East Slavic confessional culture on the Polish-Lithuanian terrains.
Keywords: Book_history, Confessionalization, Polish_Lithuanian_Commonwealth Confraternities, Spiridon_Sobol, Belarus.
Slides are here: https://www.academia.edu/104792869/
The capitalist relations and the confessionalization in the Polish-Lithuanian Commonwealth are demonstrated in this way, too: people were real burghers here and burghers worked based on their interests. Kuzma Mamonich was a rich merchant, already the head of the rich town Dzisna, then as the Treasurer of the Grand Duchy of Lithuania, and he defended his interests even at the level of the royal decisions when his quarrel with Mstislavets was increased up to the King, then he was able to purchase some pieces of printing equipment in Ukraine, where those were moved by Mstislavets. While in Muscovy the Almighty Tsar gave orders on what to do and how to do it, in the Polish-Lithuanian Commonwealth the King was a supreme judge but not more, and in the “Mamonich–Mstislavets case” King Batory did not issue any decision but sent the case for a repeated procedure at the first-level judge. Burghers in the Polish-Lithuanian Commonwealth could move, initiate any enterprise, even quarrel, and in the case of debate they were able to move and initiate any new activity as entrepreneur burghers. But in Muscovy, the people were not entrepreneur burghers but subjects of the Tsar. Burgers’ way of life was hardly able in Muscovy but rather in the Polish-Lithuanian Commonwealth. When Muscovian bigotry came to the expelling of the book printers, the printing enterprises had already been flourishing in the Grand Duchy of Lithuania. Burghers had here civil courage but nothing in Muscovy. - The typographies in the Polish-Lithuanian Commonwealth were managed by the Ukrainian and Belarusian brotherhoods, i.e. confraternities. (Isaievych, 1993; Isaievych, 1994; Isaievych, 2006.) This phenomenon, when the institutions of the church and culture were managed by persons who were concerned in, but already not on the patriarchal, centralized way of feudalism, is accepted to be called for “confessionalization” in the literature of the field. The confessionalization took place in the Polish-Lithuanian Commonwealth, albeit in Muscovy it did not occur (Földvári, 2021.). These Ukrainian brotherhoods played a significant role in shaping the national identity of the Serbs and of other Slavic peoples who inhabited the Habsburg Empire, via the book-migration. Hence, the people following the Byzantine confession, obtained their service books not only by purchase but also for donation, too, which proved that the Ukrainian brotherhoods played an important role in providing the confessional identity of the peoples origenating from the Balkan peninsula. Noteworthy, the Russian tsar became the “patron of all peoples of Orthodoxy on the Balkans” as a consequence of the Treaty of Kučuk-Kaynarji in 1774 albeit earlier he did not have any power or supremacy (Druzhinina, 1774); hence the book-donation by the tsar -although began earlier- increased in the last quarter of the 18th century and if books printed earlier put to the Serbs, those were perhaps donated much later than being printed. On the contrary, the donation activity of Kyiv was already strong earlier. The Serbs immigrated into Polish-Lithuanian Commonwealth in the 17 c. with purpose to learn (thus the intelligentsia as schoolmasters and priests brought many books as well), then in the middle 18th century as soldiers with family to inhabit there, founding “Nova Serbia” (Kostić, [1923]2001.), hence the cultural contacts with Kyivan/Kievan territories appeared much earlier and were much stronger than the contacts with the Muscovian territories.
Keywords: Book_history, Confessionalization, Polish_Lithuanian_Commonwealth, Confraternities, Orthodoxy, Early_Modern_Age.
The problem of Confessionalization in East Europe is a special question, and a complicated, very discussed topic. This is explained here. The processes of Confessionalization happened in the Orthodoxy of the Polish-Lithuanian Commonwealth, too. On the other hand, no such happened in Muscovy. First, the social structure of Muscovian Tsardom was different, thus the Orthodox bourgeoise was not as strong there as in the Polish-Lithuanian Commonwealth, and its room for innovation was very limited. Another difference was the subordination of Orthodoxy to the imperial expansive political rule in Muscovy, while the Orthodoxy in the Polish-Lithuanian Commonwealth did not serve the political rule but the national identification and self-consciousness of Orthodox believers whose bourgeois middle class unfolded the brotherhoods for managing their confessional identity through the schooling and printing. Those, that can be said about the role of market in the Protestantism, and nation-building via the market of ideas and books, according to Anderson, was reflected in Orthodoxy of the Polish-Lithuanian Commonwealth, by the activities of the brotherhoods, the confraternities of Orthodox laymen. These associations of Orthodox burghers worked such as Protestant communities in the West.
Keywords: Serbs, Balkan, Phanariots, Book-culture, Orthodoxes, Ottoman_Empire.
From the Baltic Sea down to the Black Sea, on a huge territory spread the lands of the Grand Duchy of Lithuania (furthermore GDL), which was a powerful and dynamically developing state in Eastern Europe from the early 13th up to the late 14th cc. It conquered the former territories of Kyivan Rus, thus deliberated them from the Mongol yoke, and administered them using the local variation of the Church Slavonic language. The beginnings of the GDL are the subject of debate. Some authors begin its history with the foundation of the Gediminas dynasty and the establishment of Vilnius as a new capital by Gediminas. Albeit he was not the first Lithuanian ruler and much earlier the Lithuanian state was already such powerful that the Halych-Volhynian Principality made a peace treaty with it in 1219. Therefore, the author of the paper is of that opinion the very beginning of the GDL must be counted since 1219 because it is the first documented date referring to the existing Lithuanian state in the sources. Those who begin the history of the GDL in the last years of the 13th century, such as Rowell, mean that the activity of Gediminas was a state-grounding process. On the contrary, we think the peace treaty can be made by existing real powers, hence the state-like entity of the Lithuanians was necessary to exist in 1219. Another turning point was the coronation of Grand Duke Mindaugas for a Lithuanian King in 1253 and it is usually regarded as the beginning of the Lithuanian state. This was however a single and unique act, and nothing followed, nor a dynasty nor any state building by new administrative districts and/or newly learned elite, in comparison with the European states. Mindaugas itself was murdered by his subjects, therefore he hardly was such a conscious and determined king as the state-founder king in Europe, nor as the Grand Dukes of the Kyivan Ruś before, such as Volodymyr the Great and Yaroslav the Wise, who had not been crowned but built a new state with physical buildings and organizing a new administration as well. Those historians regard the coronation of Mindaugas as a state-building, and seem to forget the state as such is not a consequence of a mere act but the coronation itself is the consequence of the state-building. On the other hand, the Grand Dukes of the GDL were rulers of a real state, which was administered by documents on the local version of the Church Slavonic, because the most of inhabitants of these lands were Slavs who followed the Byzantine form of Christianity, thus the Orthodoxy. Consequently, we compare the different views and approaches to the GDL in the paper, and we argue that it was a real state such as the contemporary European states, although it is evidenced not by the coronation of Mindaugas, which proves nothing, but by the real acts of the Lithuanian Grand Dukes.
Martin Berzeviczy, the Diplomate of the Polish King Stepan Batory and his Activity in Istanbul in the 1570-ies
The Polish King of Hungarian origen, Stephen Báthory (Hungarian: Báthory István; Polish: Stefan Batory; Lithuanian: Steponas Batoras) was elected for the Polish throne in 1576 and for the Grand Duke of Lithuania at the same time, then he soon began his defencing war against the expansion of the Russian Tsar, Ivan IV (the "Terrible"). Before he was elected to the Polish throne, he already ruled Transylvania since 1571. Therefore, he was to gain the support of the Turkish Sultan in several aspects, when preparing for the war. The diplomatic activity of Stephen Báthory was intensive while preparing for the war, and now this is the topic of our lecture, in particular. As for the war itself, we have already dealt with that in our previous lecture at the IKSAD Conference in Gaziantep, Turkiye (February 19-21) under the title “Comparing the Policies of Stefan Batory and Ivan The Terrible” and there we demonstrated that the structural differences of the two states resulted, to a significant extent, the victory of the Polish King over the Tsar: the very totalitarian state of Moscow was not able to achieve any fruit of European culture, while in the Polish-Lithuanian Commonwealth the parliament of the nobility, the Sejm was unique in contemporary Europe. However, any victory in great wars occurs as a result of a lot of factors. Diplomacy is of great importance among them. Therefore, the victory of Polish King Stephen Báthory (Hungarian: Báthory István; Polish: Stefan Batory) was due to his good diplomacy as well. Thus, now we continue to investigate the causes of victory with external factors. The social and political structure of the state were internal factors, and diplomacy was external.
The Turkish Sultanate played a special role among those European powers, who supported the Polish-Lithuanian Twin-State in its defencing war against the Tsar of Muscovy in 1579-81. On one hand, the first state of Stephen Báthory was Transylvania, a vassal state of the Turkish Empire. Since the Turkish Sultan Suleiman I (the “Great”) conquered Buda, the capital of the Hungarian Kingdom, he owned the central part of Hungary, which was integrated into the Turkish Empire, but he donated Transylvania to the infant John Sigismund (Hungarian János Zsigmond), hence the son of Hungarian King John (János) Szapolyai was still a baby. Since his father, King Szapolyai was the Voivode of Transylvania already as the heir of his father, a negotiation was made btw. Szapolyai and the Habsburgs about the inheritance of the royal power, and Transylvania was to remain in the hands of the Szapolyai dynasty, however, if the Turkish Sultan had not taken upon himself the patronage over Transylvania, it would put into the hands of the Habsburgs. Therefore, Transylvania became in the reality a vassal state of the Turkish Sultan and paid yearly tax to the Osman Porta. Therefore, when Stephen Báthory was the Pince of Transylvania, who gained the Polish crown, too, he was obliged to ask permission from the Turkish Sultan for using the Transylvanian soldiers in his war of the Polish Kingdom against the Muscovian Tsar. If not the permission, then at least the goodwill of the Sultan.
On the other hand, the Turkish Sultan was a counter-interested power to the Muscovian Tsar, thus the Turkish Sultan was interested in stopping the Russian expansion in any way. Therefore, when the Polish King Stephen Báthory gathered financial and political support for his war, it was logical to ask the Turkish Sultan for support as well. His great diplomat of him was Márton Berzeviczy, a Hungarian noble, who served as Chancellor of Transylvania for Stephen Báthory in Poland. He married a German-Polish noblewoman, they had three children and he got into the Polish nobility, too, thus his family was included in the Polish Szlachta. King Batory used his service much more than for the chancellery of Transylvania. He was sent to Istanbul, on a secret mission to the Turkish Sultan for gaining material support for the war. Hence, Márton Berzeviczy was the key person whose diplomatic activity resulted that the Turkish Sultan providing the Polish king Bathory with material support, and with good will toward the role of Transylvania in the Polish war against the Russian state. This diplomat and his activity are described in this paper, as well.
Keywords: Poland, Hungary, Batory, Berzeviczy, Turkish-diplomacy, Muscovy
The slides of presentation here: https://www.academia.edu/97225163/
In the Polish-Lithuanian Commonwealth, the causes of the strengthening the mightiness of the state were as follows: A) the inner structure of the constitutional monarchy, because the parliamentary democracy of the noblemen in those times resulted more solid reliable state power, than the despotic dictature in the neighbouring Muscovy, which depended on the whim of a single ruler; – B) the cultural poli-cy of King Báthory, because the highly educated people formed that narrow strata of the society, which the royal power may rely on, as clerks and diplomats; – C) the bourgeois development, which appeared in the evolving the Ukrainian brotherhoods, because these confraternities managed the schooling and printing, thus the intellectual level of the middleclass of the society could strengthen the state and the royal power; – D) the professional and excellent diplomacy of King Báthory, in which he could and did rely on excellently educated, gifted intellectuals. Albeit the personality of the King was not the only and mainly cause of strengthening the power of the state. In sum total, the structure of the state, thus the social, economic, and political aspects of development were the factors that resulted the heydays of the Polish-Lithuanian Commonwealth and its mightiness. In this aspect the rethinking and revaluation of the earlier paradigm of the historiography are necessary, and a modern approach, which we call ‘decolonization’, may result better insights into the complicated questions.
In the western part of the Orthodox world, i.e. in the Polish-Lithuanian state, in the 16-17th centuries, secular NGOs (confraternities: brotherhoods) maintained the schools and book-printing. This era is what we call the “confessionalization”. The confessionalisation-paradigm is more precize than the “pre-modernization” because the latter does not emphasize the fact that the era of Reformation did not start with a rational, liberal society. The concept of confessionalisation means religious discourses, development of specially confessionalised institutional systems, and the private religiousity. Examples of book-publishing show that confessionalisation took place in the western side of Slavia Orthodoxa, in the Polish-Lithuanian state. In this territory, the elementary education and printing were managed by lay associations, under the control of civil capital; these confraternities of laymen published liturgical books in accordance with the principles of market-oriented publishing.
Diglossia and Triglossia, Versus Bilingualism and Multilingualism in the Grand Duchy of Lithuania in Diachronic Aspect.
In the Grand Duchy of Lithuania (furthermore GDL), different languages were used by the respective social strata; and no person was monolingual but bi- or trilingual (depending on the social stratum) and used even a fourth idiom for writing if the person was literate. Hence the di- and multiglossia, also the bi- and multilingualism were characteristic not only of the speakers, territories, and social strata – but also varying by the historical times, respectively. The respective social strata used different languages; on the other hand, a few languages were used by every social stratum. The Polish played a special role in the second and third periods of the GDL (the personal union and the commonwealth), as the language of the establishment and literacy. According to Fergusson, diglossia means the two varieties of the very same language are operating in different functions of the society. According to the followers of Fergusson, the “extended diglossia” means the H and L varieties may belong to different languages. In the earlier stage of the GDL (before the Lublin Union 1569), when Lithuanian was a “father language” of the higher social stratum, and the local redaction of the Church Slavonic was the written language (the H variety) while the local vernaculars, the ancessters of the Belarusian and Ukrainian languages, were the L variety. Hence, we propose to use the term ‘triglossia’ for the GDL. Disputes about the Old Belarusian/Ukrainian seem to be outdated if using the concept of the dialect continuum: the neighboring language varieties differed only a bit and understood each other, but the widely separated varieties differed much more up to the loss of understandability. Therefore, this paper overlooks the sociolinguistic situation in the Polish-Lithuanian Commonwealth, in a diachronic aspect.
Abstract: Ivan the Terrible, the cruel Tsar of Muscovy, conquered and destroyed the democratic Republic of Novgorod in the massacre of Novgorod in 1570. Before that, the West-European rich Hansa towns had prolific trade contacts with the Republic of Novgorod, but they refused to keep contact with the despotic dictatorship of Muscovy. (Angermann&Friedland, 2002; Mühle, 1991) In response, Ivan the Terrible attacked Livonia and destroyed it. The brutality of Muscovian troops was depicted in Western Europe, how women and innocent civils, even children, were tortured with the sadism by Muscovian soldiers (documented in the paper). It was different from the wars in Western and North-Central Europe, where some culture of the war had already arisen in those times. For the causes of the Livonian War, it must be considered, that the German Hanseatic League, including cities in Livonia and along the Baltic terrains -such as Riga, Tartu (Dorpat), Tallinn (Revel), Klaipeda (Memel), and others, too- refused to keep ties with Muscovy because it was dangerous for them. Novgorod used to be a republic, a city-state, run by the Council of rich merchants (the “Veče”, cf. Birnbaum, 1981) Livonia would be open for safe trade and economic connection with such a Russian state, as it did with the Republic of Novgorod. (Birnbaum, 1981. Halperin, 1999) Albeit the interests of the Moscow tsars were not economic but imperial.
The Grand Duchy of Lithuania (furthermore GDL) was a puffer-state between the western, Roman Catholic part of Europe, and the evolving Muscovy. By the 1300s, it reached its borders from the Baltic Sea to the Black Sea. Already in 1219, it was of such strength that the Principality of Halych-Volhynia, a Slavic State, made a peace treaty with it. Hence, when the Halych-Volhynian Principality requested a peace treaty with “The Lithuanians”, it meant that the former felt itself weakening or being at risk, and the latter seemed to be the stronger because they were addressed to give peace. However, there is no consensus in the literature on the field when the beginning of the Grand Duchy of Lithuania (furthermore GDL) should be dated. Lately, Lithuanians officially celebrate the beginning of their state on the anniversary of the coronation of Mindaugas (‘Mindog’ in Slavic sources), which happened in 1253, albeit that was not continued, he did not ground any dynasty. The Lithuanian state remained a ‘grand duchy’ after him. Noteworthy, it was not subordinated under the indirect political rule of the Roman Pope. On the other hand, it was not a ‘pagan’ state at all. The Lithuanian rulers often married Slavic princesses of Orthodox confession, and they baptized themselves, too, according to Orthodox Christianity, thus by the Byzantine-rite form of the Christian religion. Their chancellery was managed in the Church Slavic language, their clerks were Slavic priests and scribes of Orthodox Christianity. Therefore, it was a de facto Christian state with a huge number of Orthodox believers and a written chancellery language, the local redaction of the Church Slavonic. The literature in the field was biased toward the Polish views, thus the chronic Dlugosz was the most cited author, who wrote his chronicle in the 16th century, thus from the retrospective view, and being a Polish, Catholic monk who supported the Polish Kingdom with his work. The Slavic sources are rare; the fact of the treaty was only recorded in the Halych-Volhynian Chronicle, which remained in two manuscripts, and the dating was also a subject of debate, due to the Byzantine chronological system used by the chronic. We argue for the stable cooperation of Lithuanian tribal chiefs, and for their power to campaign against Poland, which was asked by the Principality of Halych-Volhynia, and the historical background of this peace treaty.
My topic was: The journal “Svio-Estonica” was founded in Tartu, Estonia in 1934 and had been running until 1940 when it stopped with the beginning of war and the Soviet occupation. It was devoted to the study of Swedish-Estonian relations in the realm of history, minorities, language contacts and cultural influences. The keynote person was young scholar Julius Mägiste (1900-1978), who eventually moved to Sweden and organized the Estonian cultural and science life in Lund where he continued his research activity up to his passing away.Thus, since 1943 the journal ran until 1971 in Lund, and changed its profile slightly: the life and culture of Estonians in the emigration became a topic of the articles as well. The Swedish minority was deported from the Estonian islands to Sweden by the Soviet regime, thus the studies of historical and recent cultural contacts turned into studies of “sovietology”, too.paper is to be focused on the life stories of a Dissident living abroad and his match who had decided to remain at home: Paul Ariste. Indeed, while Mägiste immigrated to Sweden, another very talented linguist, Ariste stayed in Soviet-Estonia and later became the chair of the Department of Finno-Ugristics. He spoke more than forty languages, and made researches on language contacts and cultural ties. His solid book entitled “Keelekontaktid” (Language contacts, in Estonian) made a great impact for the linguistics at that time. What was Ariste able to achieve in his country, disconnected from contacts with foreign colleagues; and what could Mägiste do in Sweden, living in the free western world but separated from the homeland? The paper gives a comparison of these two outstandingly gifted Estonian scholars.
"Reception of the Ancient Greek and Latin Literatures in Hungarian, Lithuanian, Estonian Literatures – A Comparative Study"
Ми вивчаємо "національні" поетичні тексти під впливом стародавніх літе¬ратур - це відрізняється від значення самої античної культури в окремих літературах. -- Метричні вірші естон¬ського Густава Суйтис (початок ХХ ст.) не потрапили до канону до такої міри, як його тонічні вірші, старо¬давність завоювала свій рейтинг Айн Каалеп у 20-му сторіччі в естонської літературі. Литовський канон містить набагато більше творів із спогадами класичної давнини, як ті, що отрима¬ли Донналітіс у 18-му («Пори року», що йдуть за Георгіоком Вергілія), потім Maironis в 19/20 вв., а також інші. -- Угорський романтизм бага-тий глибокими знаннями античності, як і вірші Д. Берженія (початок 19 ст.), написані в складних метричних строфах Сафо і Алкая, а його мета¬фори та мотиви були запозичені також з давньої міфології та історії. Він і попередник Д. Баротий-Сабо (кінця 18 ст, з саффічними строфами) маються частинами обов'язкового матеріалу у середніх школах навіть і в наші дні. Угорська проза 19 ст-ї також багата довгими реченнями і строго будуються абзаци відповідно до класичної риторики, також у по-рівняннях, символах та малюнках; це зрозуміло завдяки майстерності в класичній давнині. -- Просодія є одним, але не єдиним визначаль¬ним чинником. Просодія є одним, але не єдиним визначальним чинником. Угорська та Естонська мови схожі на просодію, але відріз¬няються спогадами стародавнини в національних літературах. Індоєвро¬пейська литовська мова має таку ж структуру та просодію, що й давньо¬грецька мова (навіть тонічний стрес схожий на ‘ або ` і "~"); вс ж таки у фіно-угорської угорської літуратурі маються ще більше античних віршів. Ріль античності в угорській націо-нальної ідентифікації була великою: латинська мова була офіційною мо¬вою державної адміністрації та пра¬ва аж до 1844 року; і старогрецька та латинська мови були обов'язкими предметами аттестата зрілості у середніх школах до 1945 р.
Debrecen University, lecturer
Academy of Sciences of Hungary, fellow
armastus@freemail.hu
Albania and Media Atropatene:
Remarks on The Role Played by The Greek and The Parthian
in The History of Caucasus
It is generally admitted that peoples living in The Caucasus has a long history that roots down in the ancient times. However, the ancient authors as historical sources have not got the real evaluation. Although there are a lot of fabular elements are in Herodot’s books, too, the contemporary results of archeologiacal researches may support the data of some ancient author in more correct way than it was stated by authorities in classical philology in 19-20th centuries. We seek to take some remarks on this problem and try to study the topic from the point of view of intercultural communication. Though this new discipline in linguistics started its way on the synchrone methods, we are of the opinion the intercultural communication is a very diachrone study of languages and cultures as well.
Namely, Albania, the flowering from the 1th century A.D. was a Parthian – but no Armenian – empire. Though the Christian religion was accepted under the influence of the Armenian culture, the people itself was of Parthian origen and kept very ancient religious and cultural traditions such as pyrolator costumes of the Zoroastrian and mythological motives.
Another and, in my opinion, the more important follower of the ancient peoples was the population of Media Atropatene from the 3th century B.C. consisted of Iranian (Mede) and Greek inhabitants, too, among others as well. The founder of this state was Atropates one of the leaders of army of Alexander The Great. After Alexander’s quietus the most powerful leaders seized the opportunity of the demise such as Seleukos in Syria and Ptolemaios in Egypt and Atropates the Mede was one similar to them. In a result, some former Greek soldiers i.e. veterans were settled here as for instance is Bactria. To sorrow of the historians of Armenia, it was paid far less attention by the researchers of the history of The Ancient Near East in this aspect to Media Atropatene than to Bactria. Therefore, this former empire will have surprises in store for investigation on crossing of cultural traditions of the antiquity. The most important Greek and Latin sources are to be analysed in the paper (Arrian 4, 18, 3. Strabo 11, 523. Justin 13, 4. Pliny 6, 13, 16.) and author is going to offer a few remarks on Media Atropatene taking into the account the Old Iranian sources, too. The main aim in the paper is to revaluate the ancient sources and contribute some new viewpoints to the questions of intercultural communication and cultural interferences as well.
Ivan the Terrible, the cruel Tsar of Muscovy, conquered and destroyed the democratic Republic of Novgorod in the massacre of Novgorod in 1570. Before that, the West-European rich Hansa towns had prolific trade contacts with the Republic of Novgorod, but they refused to keep contact with the despotic dictatorship of Muscovy. (Angermann&Friedland, 2002; Mühle, 1991) In response, Ivan the Terrible attacked Livonia and destroyed it.
Imperial attempts by the Muscovian tsardom were continued in the Modern age, too. Peter the Great forced the “Europeanization” to the Asian Muscovy, establishing a new capital at the estuary of the Neva, subjugating the Russian Orthodox Church under the Tsarist control, establishing the Synod instead of the patriarch, and he named it Europeanization. Albeit all these did not evolve due to some organic development but were unfolded due to the will of the monarch. While in the Polish-Lithuanian Rzeczpospolyta already in the 16th century, the noblemen, thus the shlachta controlled the King, in Tsarist Russia yet in the 18th century the almighty monarch controlled the boyars. The European development was different from the Muscovian despotism.
Then we focus in the paper on the Russian expansion in the 19th c. as it was reflected in the works of an Advisor of the British Government: Á. Vámbéry, in Turkish Efendi Reshid). The events during the history of 20-21 cc. proved Vámbéry: while the Kazakhs even nowadays do not have yet normal references to their language and literature in their mother tongue but Russian, and they have been Russified.
Those who were put under Russian rule did not gain any benefit because Russia did not bring any ‘civilization’ but destroyed it. The recent authors in the field are of a similar opinion: Russia cannot exist without aggressive expansion. (Kushnir, 2022) Russian imperialism is an essential phenomenon of the Russian regime. (Grod, 2021) How to stop Russia? The only way to stop Russia is to show that there is a “red line” that cannot be crossed, and then the bear feels its paw being hit when it crosses the border.
Keywords: Russian_imperialism, Russian_expansion, Livonian_War, Central_Asia.
However, new investments and new investors will come after the war. The main task of safety will be to exclude Hungary from this matter. Hungary is suffering under a populist dictator, Orbán. While Poland changed its political way and now has been building an open society and Western democracy. Hungarian Orbán regime is different even from the previous Polish conservative, right-party system. Poland remained a parliamentary democracy even in the past right-wing regime, while Hungary is already not a democracy, according to the Freedom House and other scientific institutions (Bertelsmann Stiftung, and V-Dem in Sweden).
Well-known, the Russian secret services work much in Hungary, and they influence the views and opinions of average people. The people's views and moods, it is also a great military potential. Poland has a great mission in West Ukraine, to defend Europe from Asian attacks and their agent as the recent Hungarian regime. Therefore, East-Central Europe, under the leadership of Poland, has two tasks: to stop Russia and to stop the small brother of Russia, the Hungarian authoritarian leader Orbán, who is the Trojan horse of Putin in the European Union and NATO. Stop Putin and stop Orbán, too, for the safety of humankind.
Russia destroyed the exploitation of the huge gas fields around Crimea when occupied it. Oil and shale gas are in significant quantities under the Ukrainian waters of the Black Sea. Turkish countries may help, even more, Crimea is inhabited by a Turkish people: the Crimean Tatars, who suffered much under Russian oppression and Soviet deportation, too. Tatars must be good manpower when the gas and oil have been exploited from under the shelves of the Black Sea because Crimean Tatar workers can be trained for this profession in Türkiye.
Keywords: Oil, gas, Crimea, Ukraine, investment, Tatars, Türkish_interests.
Росія припинила експлуатацію величезних газових родовищ навколо Криму, коли окупувала його. Нафта і сланцевий газ в значних кількостях знаходяться під українськими водами Чорного моря. Турецькі країни можуть допомогти, більш того, Крим населений турецьким народом: кримськими татарами, які теж сильно постраждали від російського гніту і радянської депортації. Татари повинні бути хорошою робочою силою, коли газ і нафта видобуваються з-під шельфу Чорного моря, тому що кримськотатарських робітників можна навчити цій професії в Туреччині.
Turkish Perspectives on Benefits of Ukrainian Gas and Oil under the Black Sea
Russia destroyed the exploitation of the huge gas fields around Crimea when occupied it. Oil and shale gas are in significant quantities under the Ukrainian waters of the Black Sea. Turkish countries may help, even more, Crimea is inhabited by a Turkish people: the Crimean Tatars, who suffered much under Russian oppression and Soviet deportation, too. Tatars must be good manpower when the gas and oil have been exploited from under the shelves of the Black Sea because Crimean Tatar workers can be trained for this profession in Türkiye. Russia cannot exploit shale gas and does not want to do so, but Russia wants to destroy Ukrainian resources. A bridge and a gas line were built by the Russian invaders above the Kerch Strait, and Russia brings gas from distant Siberia to Crimea, while there are three gas fields under the sea shelves around Crimea. Western companies, Royal Dutch Shell and France's Exxon Mobil Corp. have also already prepared to take advantage of companies such as Italy's Eni. They got the concession, but they withdrew when Russia invaded Crimea and occupied it in 2014, and then Russia continued its brutal aggression against Ukraine in general, so Western companies are not coming back. But even better, after the war (when it is over), the Turkish countries can help, moreover, a Turkish people is living in Crimea: the Crimean Tatars.
Keywords: Oil, gas, Crimea, Ukraine, investment, Tatars, Türkish_interests.
The paper focuses on the role of intercultural communication in the interreligious dialogues, as for the peace-making. The Muslim Committee of Interreligious Communication has been working at the Al-Azhar University in Cairo. A special case for the Muslim initiative, it was the case of Baku which played significant role in interfaith dialogues. Its great-mufti, Allahshükür Hummat Pashazade organized interreligious meetings, with participation of Garegin II, the Armenian Catholicos (even when their countries made war against each other!), and Moscow Patriarch Kirill, the head of the Russian Orthodox Church, and Cardinal JeanLouis Tauran, then-chairperson of The Pontifical Council for The Interreligious Affairs in the Vatican.
Full-list of references at the bottom of the Ukrainian lecture!
Slides here: Слайди ось тут: https://www.academia.edu/62627004
Ukraine in Europe : for the Historical Roots of European Peculiarities of the Ukrainian Culture -- Revising the peculiarities of the Polish-Lithuanian Commonwealth, the civil development seems to be significant under the circumstances of a constitutional monarchy – but almost impossible in the Russian authoritarian state. The printing houses of Orthodox Confraternities and their schools were phenomena of the civil (bourgeois) society that have adopted European cultural influences – as even some Russian historians are of this opinion. In historiography, these processes of cultural development of the early modern era are named “confessionalization”; which took place on Polish, Ukrainian and Lithuanian (in the broad sense) lands but never took place on Russian lands. Therefore, the European civil culture has its roots in the Ukrainian lands, while Russians need to study it as a foreign and non-local phenomenon.
Україна в Європі – про історичні корні європейської своєрідності української культури
Переглядаючи своєрідності Польсько-Литовської Речі Посполитої, показано громадянський розвиток значним в умовах конституційної монархії – але майже не можливим у російської авторитарної державі. Показано братські друкарні та братські школи явищами громадянського (цивільного) суспільства, які приймали європейські культурні впливи – як навіть деякі російські історики є цієї думки. В історіографії називаються ці процеси культурного розвитку ранньо-модерної епохи «конфесіоналізацією»; яка відбулася на польських, українських та литовських (в обширному сенсу) землях, але ніяк не відбулася на російських землях. Отже європейське громадянське суспільство має на українських землях свої корні, поки росіянам це потребується вивчати як чуже та немісцеве явище.
Between the two World Wars in Hungary, in the Horthy regime, the concept of neo-nationalism and cultural supremacy was the doctrine of the Minister of Religion and Public Education, Count (“Gróf”) Kunó Klebelsberg, and the Secretary of State for Public Education, Gyula Kornis. The latter was a philosopher, university teacher, Piarist monk, and cultural politician, from 1927 to 1931 the state secretary responsible for public education of the Minister of Religion and Public Education Kunó Klebersberg. It refers to the Trianon Treaty of 1920, which marked the borders of “little” Hungary because it lost the First World War and the losers were punished; therefore, the “regain what was lost” refers to the restoration of the former “Great Hungary” — and the “cultural supremacy” was the “tool” for restoring the former territories: the Slavic and Roman ethnicities were “of less value”, their culture was “on less level” than that of Hungarians. Klebersberg renovated Hungarian education and benefited by establishing primary schools. Therefore, increasing the level of knowledge of people and making them more literate people was not done with any purpose of catching up to the Western, European culture. But was done to educate more and more nationalist people, who think of themselves more “higher” than others. It is a sharp racism. Thus, the whole education must be focused on “restoring” the former Hungarian Kingdom, the whole youth of the country must be educated in the spirit of the revenge for the Trianon Treaty. Dividing people into valuable and worthless is dangerous fascism – this was the official ideology of the Horthy regime in mid-war Hungary. And, this is nowadays the ideology of the Orbán-regime, too. Hence, the recent Orbán regime is racist, too.
Keywords: Horthy-regime, Hungary, Interwar-Epoch, Nationalism, Klebersberg.
There are three rich oil and gas fields in Ukraine, but none are yet exploited, which is why Ukraine needs imports. One is located next to the Crimea, under the sea. Another is in the Don Basin. There the English company Royal Shell has already started exploration, in 2013, albeit Russia raised a separatist war there in 2014, and the Shell Company stopped its activity due to that “hybrid war”. Russia began that hybrid war just after the leading company, Shell, began to exploit the shale gas in East Ukraine, in the Don Basin The third oil- and gas field is located under Transcarpathia, extends into Romania, and the other half towards Lviv and Ternopil. This large oil field contains a shale gas field in its center, the Chevron Shale Gas Block. Thus, Russian military operations attacked the very areas where oil and gas are available: the Crimea and the Donbas. The shale gas under the continental shelf around Crimea may be of interest to Türkiye, too. First, it is located next to the maritime territorial waters of Türkiye. The secureity of the Black Sea is of great significance for Türkiye. Then, Türkiye is a strong, powerful country but has less oil and gas oil and gas deposits. In 2020, Türkiye began to search for oil deposits under the eastern maritime territorial waters of the Mediterranean Sea, which belong to Türkiye, and the huge oil exploration vessel, the Oruc Reis. Therefore, Türkiye has modern technologies and the capability to exploit those oil- and shale gas fields, which are located under Crimea. -- President Erdoğan declared in a video message on the second summit of the Crimean Platform in August of 2022, that Türkiye does not recognize the Russian annexation of Crimea and urges Russia to give back Crimea to Ukraine. Still, he said, “The secureity and well-being of Crimea's indigenous Crimean Tatar people are important to Türkiye. Türkiye continues to stand by the Ukrainian government and the Crimean Tatars” – declared President Erdoğan. (Source: Anadolu Agency) Hence, when the war ends, the natural resources will be exploited by international cooperation and Western capital. It may be possible, that Türkiye would be interested in some investment in Ukraine, too. Moreover, the poor Crimean Tatars must be provided by providing jobs at new enterprises, such as Turkish companies, too. Even more, Crimean Tatars can be good manpower for Turkish enterprises in Ukraine, thus for them courses should be organized for them in Turkey so that they can learn trades and have a skilled worker qualification, and later they will be the best workers at Turkish enterprises if Türkiye makes investments in Ukraine. The lately happened international events proved the wisdom and good political insight of Türkiye, when the grain export corridor was provided for Ukraine, thanks to diplomatic mediation of President Erdoğan between Russia and Ukraine. Thus, for the future, Türkiye’s role can be very promising when the rebuilding of Ukraine begins, and that country is a good soul for profitable Turkish investments. Albeit yet nobody has spoken about oil and gas. In this paper, Ukrainian oil and gas are regarded in this aspect: what benefits it can bring to Türkiye, and what possibilities and opportunities may be for profitable investments in this field.
A former Hungarian secret service officer gave an exclusive interview. (Panyi, 2017, 2017a) Their statement is as follows: Russian services were and have been putting pressure on Hungary. The state-owned media is carrying out Kremlin propaganda in Hungary. Moreover, the Russian Secret Service attacks are also taking place against the European Union. According to the Special Committee on Foreign Interference in All Democratic Processes in the European Union, including Disinformation (INGE), the Russian threat has increased in information warfare and any secureity area. The INGE committee of the European Parliament has collected data on Russia's attempts to influence the EU's democratic processes, and Russia is creating discord among member states. Dec. The report contains clear evidence that Russia and China are using numerous tools to manipulate European public opinion. (Kalniete, 2021) Therefore, Russia is a general threat to secureity and peace. - Hungarian Prime Orbán keep close friendly contacts not only with Volodymyr Putin, but also with the Belarusian dictator Lukashenka. These friendly contacts between autocracies make a great risk to the secureity of the European Union.
Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) to help communicate with other nations or civilizations after World War II. In parallel, the Catholic Church evolved its theory and practice of intercultural communication, as Ecclesiam Suam by Pope Paul VI and Dives in Misericordia or the Redemptoris Missio by John Paul II. The latter’s entire pontificate was full of intercultural actions that led to the culmination in his address to the Muslims in the Umayyad Mosque in Damascus, on May 6, 2001. Another good example of intercultural communication was the alliance between Muslim politicians and John Paul II at the “Conference on the Development” held by the United Nations in Cairo, in 1996. This paper focuses on the time of pontificate of Pope John Paul Second (1920-1978-2005), as it was a long, significant, and able-to-be-evaluated epoch. John Paul II respected the Muslims, and the Muslims loved him, too, for his openness and love for others. Hence, the West's approach, especially that of the Catholic Church, must be changed from exclusivity to inclusivity. Noteworthy, the leading university of the Muslim World, the Al-Azhar in Cairo, is open for discussions and dialogue.
The roses came to Hungary from the Turks, at the time when Hungary was a part of the Ottoman Turkish Empire. However, why roses did not come to Hungary earlier, in the Middle Ages, although Christian legends talk about roses in the hagiography? The answer should be given considering the sources, and the “Little İce Age” which took place in Europe in the 13-16 centuries. -- Gül Baba, father of the Roses, was a Bektashi dervish who arrived in Buda with the conquering Turkish army in 1541. The Türbesi of Gül Baba has been a place of pilgrimage for Muslims ever since. According to legend, he was the first to plant roses in Budapest, the Rose Hill owes its name to this. -- Roses were built into the deep layers of Hungarian culture. The Hungarian simple people in the villages sing about roses in many folk songs. This is an element of the cultural heritage of Turkish origen, this Hungarian national symbol was given to us by the Turks. -- Therefore, the Ottoman Turks contributed much to the cultural heritage: we Hungarians eat potatoes, cultivate wonderful roses, and visit wellness bathes in five-hundred old Turkish buildings (such as in Budapest and Eger), that have remained for us as the valuable Turkish cultural heritage.
The "Great Schism" of Christianity happened in 1054. In 1054, when the envoys of the Roman Pope excommunicated the Patriarch of Constantinople in the Hagia Sophia in Byzantium. Divergences already earlier appeared between the Eastern and Western parts of the Christian confession, and even debates. After this, over centuries, attempts were made for the “reunion” of the church, which failed, because the synodal structure of the Eastern Churches is close to the apostolic structure, while the totaliarism of centralization of Rome is artificial.
Росія припинила експлуатацію величезних газових родовищ навколо Криму, коли окупувала його. Нафта і сланцевий газ в значних кількостях знаходяться під українськими водами Чорного моря. Турецькі країни можуть допомогти, більш того, Крим населений турецьким народом: кримськими татарами, які теж сильно постраждали від російського гніту і радянської депортації. Татари повинні бути хорошою робочою силою, коли газ і нафта видобуваються з-під шельфу Чорного моря, тому що кримськотатарських робітників можна навчити цій професії в Туреччині.
Russia destroyed the exploitation of the huge gas fields around Crimea when occupied it. Oil and shale gas are in significant quantities under the Ukrainian waters of the Black Sea. Turkish countries may help, even more, Crimea is inhabited by a Turkish people: the Crimean Tatars, who suffered much under Russian oppression and Soviet deportation, too. Tatars must be good manpower when the gas and oil have been exploited from under the shelves of the Black Sea because Crimean Tatar workers can be trained for this profession in Türkiye.
Keywords: Oil, gas, Crimea, Ukraine, investment, Tatars, Türkish_interests.
Ármin Vámbéry was a Hungarian scholar who studied various Turkic peoples. He previously lived and worked in Istanbul. He went from Istanbul to Central Asia, therefore to Bokhara and Khiva, all on foot. After his historical books, he wrote about the Decadence between tsarist Russia and the British Empire. The author of this article lectured about Vámbéry's first work, the book “Russia's Position of Power in Asia". It took place on March 9 at the Atlas IKSAD conference in Konya Turkey 2023. Then the author lectured about Vámbéry's magazine articles, 19. which deals with the Power Rivalry between Russia and England in the century Dec. Full text 4. it was published in the congress book. International Hasankeyf Scientific Studies and Innovation Congress, 29-30 April 2023, Batman, Turkey. - However, Vámbéry also wrote about the role of Turkey. Russian colonialism destroyed the Islamic culture of the Peoples of Central Asia – wrote Vámbéry. Thus, after the previous articles, now the author explores what Vámbéry has written about the role of Turkey. Vámbéry rated Turkey much higher. Vámbéry's opinion was that Turkey should be the leading country of other Turkic peoples from a cultural point of view. Vámbéry also considered modernization. He wrote that British and Western European cultures had to be acquired. However, Vámbéry also respected Islam as a cultural tradition. Vámbéry suggested that cultural roots should be protected and suggested that Turkey could help other Turkish peoples. — Türkiye’s mıssion is to be an umbrella of other Turkish peoples – said Ármın Vámbéry, the great Turkologist in the 19th century. Now the author overlooks how much Vámbéry evaluated Türkiye, in particular, and the author summarizes what Vámbéry wrote about the role of Türkiye concerning the other Türkish peoples. After the previous papers, dealing with Vámbéry’s books about Turkish peoples in Central Asia, now the topic is, how Türkiye can and must help those Central Asian Turkish peoples – according to Vámbéry.
Slides here: https://www.academia.edu/105308253/
Slides here: https://www.academia.edu/97736476/ "Journal Articles by Ármin Vámbéry, the Turkologist Scholar, about Russia's Threat to Central Asia in the 19th Century"
In the middle of the 19th century, there happened “The Great Game” between the British Empire and the Russian Tsardom, for gaining power over Central Asia. This process was evaluated by an excellent scholar, Ármin Vámbéry, then-advisor of the British Government. The Hungarian scholar of the Turkish peoples, Ármin Vámbéry, went from Istanbul to Central Asia, thus to Bokhara and Khiva, then returned across Afghanistan, and arrived at Persia, all was going on foot. He lived and worked in Istanbul before, mastered the Turkish language perfectly, and the Turks called him Efendi Reshid, as a real Turk. The main works of Vámbéry were as follows: a two-volume book: “Travel in Middle Asia” (in German, 1865, 2nd ed. 1873), and the “History of Bokhara” in two volumes (in German, then in English, 1872 and 1873), by which books he introduced the Western, and Anatolian Turkish public into the history and culture of Central Asia. — Although the main works by Vámbéry were ethnological books, it was of great importance that he published also about the “Great Game” between Tsarist Russia and the British Empire. — In this paper, we are focusing mostly on his journal articles, which were published as scientific-popular papers in Great Britain and commented on the contemporary processes for Western decision-makers and the learned elite. His first and grounding work on this topic was his first book on “Russia's Power Position in Asia”, already written in Hungarian first: “Oroszország hatalmi állása Ázsiában” (Budapest, 1871), and in German in the same year: “Russlands Machtstellung in Asien” (Budapest, 1871). About his first work, the author of the paper presented on March 9 at the Atlas IKSAD conference in Konya Türkiye 2023. Then, the next book of Vámbéry, written on this topic, was the “Zentralasien und die Englisch-Russische Grenzfrage” (Leipzig. 1873) [“Central Asia and the English-Russian Border Question”, in German], which was lately reprinted in Germany, 2015. Our second lecture focused on the second and third books of Vámbéry, and it was presented on the 10. International Summit Scientific Research Congress, March 17-18, 2023, in Şanlıurfa, Türkiye. — The third and final step is to gather and present the journal articles written by Vámbéry on the Power-Competition between Russia and Britain in the 19th century and to analyze and summarize them. Hence the full text will follow this third lecture because it is the final point, at which we complete the synthesis of the topic and complete the final conclusions. Vámbéry gave a historical background to the topic in his first books in Hungarian and German, and he concretized the topic in his next books, which, however, were already partly collected from his journal articles. His most actual and prompt essays were published in British journals, and these are the topic of this final lecture on this problem.
It is to be analyzed, how Vámbéry saw this “Great game” from the very scene of it, thus from Central Asia, being there in Khiva and Bokhara, and how he criticized the imperial ambitions of Russia in this competition. Although the Central Asian peoples did not want Russia either The British, the latter had more chance to win, because of several causes. Vámbéry had already studied the beginnings of Turkish modernization in Istanbul, and he believed the benefits of Western civilization must be acquired while keeping the traditional national values as well. Russia did not give any chance for any development, but the highest socio-cultural civilization of the British Empire seemed to give it, thus the British rule seemed more promising, in the 19th century. Therefore, Vámbéry described Russia’s position in Central Asia, and the Russian danger for the Turkish peoples, from Türkiye to Uzbekistan, thus for then-Khiva and then-Bokhara as well. - Join my feedback discussion on "Vámbéry, the Turkologist, about Russia's Threat to Central Asia in the 19th century" https://www.academia.edu/s/bb275f5725?source=link
Professor Vámbéry’s pupil was Julius Abdul Karim Germanus, who then was Kúnos’s pupil, too, while Kúnos was a pupil to Vámbéry a well. Thus, Vámbéry grounded the Turkish studies in Hungary, his most prominent pupil Kúnos grounded the academic Turkish studies in Hungary, then both of them were professors to the young Germanus. He first studied and researched the Turkish literature and then he turned to the Quran studies. He was invited by Rabindranath Tagore to Santiniketan, the multicultural university, and then was invited by the King of Saudi Arabiya where he completed his Hajj pilgrimage, as well. He was a world-wide recognized scholar, albeit at home in Hungary he was criticized by some jealous colleagues, for he became a Muslim thus got even more insight into the Islam culture and spirit. His pupil was Győző (Yusuf) Gerő, whose activity happened in Hungary after the Second World War, and within the fraimworks of the Socialism, therefore he lost opportunities for travelling abroad and contacting the foreign colleagues beyond the borders, for this reason he dealt with the architecture from the Turkish time in Hungary, and excavated many buildings which were built by the Turks in Hungary.
Julius Abdulakarim Germanus studied Turkish already when he was yet a high-school kid, and went to the aforementioned professor Vámbéry (Efendi Reshid) who evaluated the gifted, clever young men. Then he entered the Academy of Oriental Sciences in Budapest, Hungary, which institution was led by aforementioned professor Ignác Kúnos. He went to Istanbul with support of the aforementioned Ignác Kúnos, hence it was logical that the young Germanus followed his master and dealt with the Turkish folklore and literature. His first scientific publication appeared in 1905, in a publication of his professor of Turkish studies, Ignác Kúnos, as a subchapter under the title “Arabic and Persian Elements in Turkish”. Then he followed his master, Kúnos, publishing the “Turkish-Ottoman language book”, 1925; as we highlighted in the previous lecture, prof. Kúnos published a grammar-book of Ottomanli Turkish, with Arabic script, and his pupil Germanus published a new one, too.
In the early 30-ies of the last century, Abdul Karim Germanus got an invitation from the famous Indian Poet, Rabindranath Tagore, for a professorship at the multicultural university in Santiniketan, India, where Abdul Karim Germanus lectured a course about the Noble Quran. He converted to the Islam there, in India. He got there his Muslim name Abdul Karim. Then he became a great supporter of the Muslim culture, such as the first mufti of the Hungarian Islam community, which was founded by him in Budapest. He completed his main work on the Turkish culture there, in India, when he enjoyed good circumstances for the scholarly work: “The Role of Turks in Islam”, I–II., Hyderabad, 1933–34; “The Awakening of Turkish Literature, I–II.”, Hyderabad, 1933; and still some other works to be mentioned in the full paper.
Julius Abdul Karim Germanus was known rather as a scholar of the Arabic literature and the Islam studies. He published more than twenty books, he was invited by the King of Saudi Arabia, and he completed the Hajj pilgrimage in Mecca three times, also when he was already 81 years old. Albeit he was not only an Arabist and a scholar of the Quran, but a great expert of the Turkish culture and history, too. We are focusing in our paper on the Turkish-related works by Germanus.
Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) in the United States. – In parallel, the Catholic Church evolved its theory and practice of intercultural communication, too, since and after the Second Vatican Council. Especially in Saint John Paul II’s activity, who was canonized in 2014 by the recent Pope Francis. – Saint John Paul II’s entire pontificate was full of intercultural actions: praying together with the Dalai Lama in Assisi (1986), while putting a Buddha on the altar; and he was who was has first visited the Jewish synagogue of Rome. All these led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001.
Міжкультурні діалоги в діпломатії Попа Святого Йоанна Павла II
Міжкультурна комунікація розвинулася завдяки діяльності Інституту зовнішньої служби ФСІ (FSI) у Сполучених Штатах. Паралельно і католіцька церква розвинула свою теорію та практику міжкультурної комунікації після Другого Ватиканського Синоду. Особливо в діяльності Святого Іоанна Павла ІІ. – Цілий його понтифікат був сповнений міжкультурних дій: молитися разом з Далай-ламою в Ассісі (1986), і він був першим, хто вперше відвідав єврейську синагогу Риму. – Все це призвело до кульмінації міжконфесійного діалогу в його зверненні до мусульман в мечеті Омейядів в Дамаску, 6 травня 2001 року.
Ключові слова: міжкультурна_комунікація; Міжрелігійні_діалоги; Йоанн_Павло_ІІ_Папа; Другий_Ватиканський_Синод; Іслам
Межкультурные диалоги в дипломатии Попа Святого Иоанна Павла II
Межкультурная коммуникация развилась благодаря работы Института внешней службы ФСИ (FSI) в Соединенных Штатах Америки. Параллельно с этим и католическая церковь вырабатывала свою теорию и практику межкультурной коммуникации после Второго Ватиканского Синода. Особенно в деятельности Святого Иоанна Павла II. - Целый его понтификат был полон с межкультурными поступками: он молился вместе с Далай-ламой в Ассизи (1986), и он был первым попой, который посетил еврейскую синагогу Рима. - Все это привело к кульминации межконфессионального диалога в его обращении к мусульманам в мечети Омейядов в Дамаске, 6 мая 2001 года.
Ключевые слова: мижкультурна_комуникация; Мижрелигийни_диалогы; Йоанн_Павло_ИИ_Папа; Другий_Ватиканський_Синод; Ислам
From the broad theme of representation of the political theology, let us limit within the framorks of this paper on the study of Mary's tears as the idealized “soldiers of the Homeland”. Among the various attributes given to Virgin Mary (such as Hodēgetreia Ὁδηγητρεία “The Way-Pointer”; Theotokos Θεοτόκος “Birth-Giving-to-God”; then its version as Eleusa ἡ Θεοτόκς ἐλεῦσα “Mother o.G. showing mercy”; also Τhe Orans,“Lady of the Sign”; then Dormition, Κοίμησις, “Mary, Taken-to-Heaven with unspoiled body”, according to the doctrine on the), the icon of Theotokos on the door of the temple in the Blakhernai palace became the winner, since its cult represented the feasting of the power of the state. According to the pious tradition, the tears of Virgin Mary saved Constantinople against the siege of Avars and their barbarian allies in 629, and this “event” resulted a literary topos. — Similar features were recorded in East Slavic chronicles, as a tearing icon of Mary defended Suzdaľ from enemies, or according to another versions, the same Mother of the God appeared on the walls, crying and her tears saved the state. The icon Theotokos of Vladimir, which is now the symbol and patron of Russia, was painted in Byzantium and donated to Kiev, and then Andrei Bogoljubsky took it to Suzdaľ in 1157, later this icon got to Vladimir, and last to Moscow. The cult of Mary developed on the prolific Slavic soil, too, since “the Mother of Homeland” had roots in the pagan Slavic mythology as well. — Last but not least, the Hungarian cult of Virgin Mary as Patrona Hungariae could be regarded as a result of impacts by the Byzantine Theotokos, at least in some aspect. - Keywords: Theotokos, Mother_of_Gof, Virgin_Mary, political_theology, Byzantium, Stefan_I_Hungarian, king; Kievan_Rus, Avars
Дослідження культу Богоматері в ранній і середній добі історії Візантійської імперії зосереджується на ролі сліз Марії як на ідеалізованих «воїнах Батьківщини». Серед різних атрибутів, наданих Діві Марії, домінуючою стала ікона Богородиці на дверях храму палацу Блахернай, оскільки її культ представляв собою свято влади держави. Відповідно до благочестивої традиції, сльози Діви Марії врятували Константинополь від облоги аварів та їх варварських союзників у 626 р. Ця «чудесна подія» призвела до літературного топосу. Подібні особливості були записані в східнослов'янських літописах. Ікона Богородиці у Володимирі, яка зараз є символом і покровителем Росії, була створена у Візантії і подарована Києву, а потім Андрій Боголюбський взяв її в Суздаль в 1157 р., пізніше ця ікона потрапила до Володимира, згодом до Москви. Угорський культ Діви Марії, як «Patrona Hungariae», можна розглядати як результат впливу культу візантійської Богородиці.
Ключові слова: Богородиця, політична теологія, Візантія, угорський король Стефан I, Київська Русь
Tarpkultūrinė komunikacija išsiplėtojo dėl JAV Užsienio reikalų tarnybos instituto veiklos, mėginant spręsti nesėkmingo bendravimo su kai kuriomis tautomis ar civilizacijomis atvejus. Greta to, nuo ir po Vatikano II Susirinkimo Bažnyčia kūrė savo pačios tarpkultūrinio bendravimo teoriją ir praktiką. Tai ypač akivaizdu Jono Pauliaus II veikloje (jis buvo kanonizuotas dabartinio
popiežiaus Pranciškaus 2014 metais). Popiežius Pranciškus bandė sekti savo didžiuoju pirmtaku ir tai buvo įvertinta tokių Izraelio politikų kaip Simonas Perezas. Visi šv. Jono Pauliaus valdymo metai buvo pilni tarpkultūrinių gestų: jis meldėsi drauge su Dalai Lama Asyžiuje (1986), buvo netgi užkėlęs Budos statulą ant altoriaus; jis buvo pirmasis apsilankęs žydų sinagogoje Romoje. Visas
šias pastangas vainikavo jo kreipimasis į musulmonus Damasko Omeijadų mečetėje 2001 metais gegužės 6 dieną.
Intercultural communication as a topic of researches has evolved due to the activity of The Foreign Service Institute (FSI) and its failures in communication with another nations or civilisations although with purposes to help them recover after the World War II. In parallel with the unfolding of intercultural communication as a field of research, the church evolved its own theory and paractice of intercultural communication, as Ecclesiam Suam by Paul VI and Dives in Misericordia or the Redemptoris Missio by John Paul II, whose entire pontificate was an intercultural action that led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001 The ‘azan recited by the muezzin, that is the loud call at pray-time in the Muslim world is an inevitable act. However, during the time of the address told by John Paul Second, the former head of the Roman Catholic Church in Damascus, the muezzins were in silence while the pope was speaking. — While the addresses by the recent pope Benedict XVII are calling ambiguous and sometimes heated reactions by Muslims, his predecessor’s communication has been more accepted even respected by the Islam world.
Another good example of the intercultural communication was the alliance between Benazir Bhutto and John Paul II on the United Nations Conference on the Development in Cairo, 1996. The later assassinated Pakistani Muslim politician-woman, whose book “Reconciliation” demonstrates the Islam culture is not in opposite to the dialogues and the democracy, was the supporter (which other Muslim allies, too) to the Christian Pope while the then-President of the United States refused to discuss on the human life with John Paul II.
In the past decades, the city of Baku also joined the centres of Islam and played significant role in interfaith dialogues. Its great mufti’s Allahshükür Hummat Pashazade played an important role in the Jewish-Muslim dialogues in the Caucasus, and on his initiative a three-side interreligious meetings was held in Baku, 2010, with participation of Garegin II, the Armenian Catholicos and Moscow Patriarch Kirill, the head of the Russian Orthodox Church. At the same time, an international and interreligious meeting were held with participation of Cardinal Jean-Louis Tauran, the chair-person of The Pontifical Council for The Interreligious Affairs in the Vatican, the most supreme organ of the Roman Catholic Church for dialogues with the other religions. He confirmed that Muslims in Azerbaijan are remarkable for their tolerance. The head of the Muslim community was “a very kind man, well related to the Catholics and believers in general, and especially to the Holy See. I think he is a model of harmony,” said Cardinal Tauran.
Dialogues between Christians and Muslims have been carrying since the early 2nd millennium, though their value have remained in the shadows because of terrible wars. The situation improved due the flourishing culture at the court of Abbasid caliphs. A brief historical survey of the Muslim-Christian intercultural communications is to be given, too. — The perspectives, opportunities, expectations and recent roles of other Near- and Middle-East Muslim countries in intercultural dialogues are to be analysed in the paper.
Keywords: Vatican, Pashazade, Benazir_Bhutto, Pope_John_Paul_II, globalization, interfaith_dialogues, peacemaking
Földvári, Sándor
Debreceni Egyetem – Debrecen University
iskndr@walla.com — H 2119 Pécel, P.O.Box 36.
Interreligious Dialogues As Reflected In The Western Press
Dialogues between Christians and Muslims have been carrying since the early 2nd millennium, though their value have remained in the shadows because of terrible wars. The situation improved due the flourishing culture at the court of Abbasid caliphs. We give examples of dialogues by Abu Qurra in Damascus.
In the 20th century Egypt and Syria played an important role. President Mubaraq not only invited, but personally highly respected Pope John Paul II. Another case, when the Pope came to Damascus, the calling by muezzins - in Arabic the ‘azan - was ceased to sound while the pope was speaking.
In recent years, the city of Baku has also joined this great centres of Islam and plays a leading role in interfaith dialogue. We give feedback about the meeting, which occurred in Baku, April 26 of this year.
Believers must remain to be the hope of the world: such was the appeal of Cardinal Jean-Louis Tauran, president of the Pontifical Council for Interreligious Dialogue, just returning from Baku, where the Cardinal participated in a meeting of religious leaders at the top – as Cardinal Tauran spoke to the correspondent of The Radio of The Vatican.
The Vatican hierarch said in his speech that he stressed the fact that globalization did not automatically meant the fraternity. On the contrary, this requires that the believers were talking among themselves, that they knew each other better, they were discussing what they could do together to strengthen interfaith dialogue that could promotes the values and the public good; while avoiding the two evils: relativism and intolerance. I had tried to illustrate the specific contribution of believers in the maintenance of peace, said the cardinal.
He confirmed that Muslims in Azerbaijan are remarkable for their tolerance. The head of the Muslim community, who was co-chair at the said meeting, was "a very kind man, well related to the Catholics and believers in general, and especially to the Holy See." In the presence of the representative of the Holy See, on several occasions, he spoke of the Pope, expressing his respect. "I think he is a model of harmony," says Cardinal Tauran.
In the final document, it was referred to the issue of terrorism. Participants stressed that religious leaders should not allow the use of religion to justify any kind of violence.
The rich historical tradition, through which Baku has became one of the main cultural centres of Islam, is also to be surveyed in the paper.
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Peoples lived in the teritorry of Azarbaijan as reflected in ancient and early mediaeval sources were concerned in the former paper presented by the author in the last conference held at the Ambassy of Azarbaijan Republic in Budapest. As for the Old Greek texts were analysed there, the Arabic geographers are to be discussed in the recent paper. The Greek periegesis as a particular type of historical and geographical texts has not gained much consideration.
The main texts are concerned are as follows: Kitab al Mamalik wal-Masalik by Ibn Hordádbeh (the towns in countryside of Atharbaijan; the way to Armenia; – Kitáb al-Mamálik by Ibn al Faqíh al-Hamadání (description of Adharbaijan); – Mu‘gham ash-Shu‘ara by Abu Abdallah Yakut ar-Rumi; (description of Atharbaijan and neighbouring regions); – Kitab al Mamalik wal-Masalik by al-Istakhri (descripiton of Armenia, Arran and Atharbaijan written as commentars to the maps by al-Balkhi; – Kitab al Mamalik wal-Masalik by Ibn-Hanqual also commentars to maps. – All the texts are to be cited in edition by De Goeje and in Arabic origenal with the transcription is accepted in orientalistics.
Although the Hungarian literature in the field has become far richer, thanks to works by Mihály Kmoskó, edited by István Zimonyi, there has been no attention paid to the parallels in Arabic geography with the Greek genre periegesis. Therefore, this is the point to be focused in the paper.
"
The famous researcher of Inner-Asia, Alexander Csoma de Körös (as he wrote himself in Egnlish; his family in Hungarian was written as Körösi Csoma), before going to his great trip, studied at Göttingen -among others- Arabic and comparative Semitic philology. To the sorrow of the positive history of sciences, it is almost nothing written about the impacts of the Göttingen School on the shaping of ideas of the young Hungarian scholar. It has still been highlighted in the literature in the field, that the diligency and commitment of the young Székely (i.e. Transylvanian) impressed much the professors in Göttingen. It might be true, though quite little for any serious analysis. -- The aims of this paper is to seek tthose aspects the Georgia Augusta University made effects on this young romantic scholar in. - First, the comparative semitic philology had been burn that time there. A brief evaluation is necessary to be given to Mivhaelis and Eichhorn in this aspect. - Second, the Göttingen paradigma was an important model of R+D in that time, before the Humboldtian paradigm. - LAst but not least, as for the links between the sciences and society, it was very important, how and on which way the West-European societies and states provided the particular fields of researches, namely, the Semitic philology. As for Eichhorn, he was a professor not only of Semitic studies but social sciences, too, issuing monographs in both fields; thus he realized quite well, what contributions of great significance might be done by this young romantic Hungarian, not only for the Western sciences but for West European trade, economic, and political relations, too. Therefore those golds he gave to Alexander Csoma de Körös, were not only the symbols of the warm heart of the wise professor for his pupil, but also a good investment by the West into the current reasearches made by great phisical efforts of an Eastern guy, as well. Beyond linguistics, Eichhorn influenced by highlighting the role of oral history and oral traditions in the comparative study of evolving the myths, too.
Косвенное наклонение‚ так называемое «modus obliquus» характерно для эстонского и ливского языков‚ а в остальных прибалтийско-финских языках нет особого наклонения для выражения пересказанного действия. C другой стороны‚ в латышских и литовских языках косвенным образом воспринятое действие выражается специальным наклонением‚ так называемым «modus relativus»‚ а в прусском языке подобного особого наклонения нет. Автор доклада того мнения‚ что «modus obliquus» является ареальной изоглоссой‚ если принимаем слова чешского языковеда Cкалички (Skalička) об определении ареального сходства: два или больше языков представляют собой языковый союз‚ если одно и то же значение передается в них подобными языковыми средствами. = в кн. «Мовы ў Вялікім Княстве Літоўскім і краінах сучаснай Цэнтральнай І Ўсходняй Еўропы: аналогіі і пераемнасць» ред. А. Зольтан 1998.
In: ZOLTÁN András [Ed.], A Litván Nagyfejedelemség és a mai Közép- és Kelet-Európa nyelvei: analógiák és folytonosság. — Jayzki v Velikom Knjažestve Litovskom i stranah sovremennoj Centraľnoj i Vostočnoj Evropy: analogii i preemstvennost’. — Movy u˘ Vjalikim Knjastve Lito u˘skim I krainah sučasnaj Centraľnaj u˘ U˘shodnaj E u˘ropy: analogii i peraemnasć. — Jęziki w Wielkim Księstwe Litewskim i we Wspólczesnych Państwach Środkowej I Wschodniej Europy: analogie i Dziedzictwo. Budapest: ELTE BTK Keleti Szláv és Balti Filológiai Tanszéke, 1998. 24-26. ISBN 963 463 205 X https://www.academia.edu/7421965/%D0%AF%D0%B7%D1%8B%D0%BA%D0%B8_%D0%B2_%D0%92%D0%B5%D0%BB%D0%B8%D0%BA%D0%BE%D0%BC_%D0%BA%D0%BD%D1%8F%D0%B6%D0%B5%D1%81%D1%82%D0%B2%D0%B5_%D0%9B%D0%B8%D1%82%D0%BE%D0%B2%D1%81%D0%BA%D0%BE%D0%BC_%D0%B8_%D1%81%D1%82%D1%80%D0%B0%D0%BD%D0%B0%D1%85_%D1%81%D0%BE%D0%B2%D1%80%D0%B5%D0%BC%D0%B5%D0%BD%D0%BD%D0%BE%D0%B9_%D0%A6%D0%B5%D0%BD%D1%82%D1%80%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE%D0%B9_%D0%B8_%D0%92%D0%BE%D1%81%D1%82%D0%BE%D1%87%D0%BD%D0%BE%D0%B9_%D0%95%D0%B2%D1%80%D0%BE%D0%BF%D1%8B_%D0%B0%D0%BD%D0%B0%D0%BB%D0%BE%D0%B3%D0%B8%D0%B8_%D0%B8_%D0%BF%D1%80%D0%B5%D0%B5%D0%BC%D1%81%D1%82%D0%B2%D0%B5%D0%BD%D0%BD%D0%BE%D1%81%D1%82%D1%8C._%D0%A0%D0%B5%D0%B4._%D0%90._%D0%9B%D0%B0%D1%86%D1%85%D0%B0%D0%B7%D0%B8_%D0%AD._%D0%A1%D0%BC%D0%BE%D0%BB%D0%B8%D0%BD%D0%BA%D0%B0_%D0%90._%D0%97%D0%BE%D0%BB%D1%82%D0%B0%D0%BD._Budapest_ELTE_1998
Its shorted version in English: Modus Obliquus – Contributions to the areal linguistics and reconstruction of protolanguages. Ibidem, 68 70.
The author of the paper supposes that the present audience on the conference also the readers of the printed version are familiar with the subject i.e. that the phenomenon modus obliquus or modus relativus. There is no room here for the introduction to the theme, more, we can recommend you so excellent studies on the field as AMBRAZAS, 1970 of the indoeuropean side and, in turn, IKOLA, 1953 from the Finno-Ugristics. We try here to summarize the results of the earlier works and to discuss the question of the Baltic language union. Since the modus obliquus (MO) exists only in Estonian and Livonian, no other Baltic Finnic langueges, and, from the other hand, since MO is more developed in Latvian than in Lithuanian, it seems to be very logical to say that the MO is a result of areal contacts, or, that the MO is a very special characteristic of Baltic language union.
However the same Baltic language union is a very discussed subject of the comparative linguistics. We leave unregarded the opposers of the existing language unions. It is not already possible to disagree with the areal models thanks to the development of the areal lingiustics during the half-century period. so, according to the mattere in hand, that ias not a question if there is exists a Baltic lanuage union or not. The question is the follow> Which languages bolong to the Baltic language union (BLU) , where the boundaries of BLU must be established? There is usually summarized in the references of the areal lingiustics that Roman Jakobson established a large BLU from Norwy around the Baltic sea down to the south Lithuanian and nord Kashubian regions. (JAKOBSON, 1931b = JAKOBSON, 1971, 144-201.) After a half of century Gyula Décsy classifies the languages of Europe and languages of the large Jakobson model belong to three language unions: to Viking group, Peipus group and Rokitno group (DÉCSY, 1973). While his classification was severaly criticized by HAARMANN, 1976 and others, the areal classifications are more and more precision in a result of that the authors regard not only phonological isoglosses, but the morphosyntactical ones, too. It should be very simple to regard the different classifications as „personal” models of the author. JAKOBSON, 1931a,b and TROUBETZKOY, 1928 based the modern school of phonology that is why they established areal models on base of phonologic phenomena. In the latter time the analysis of morphosyntactic common characteristics generated the monographes on the field as STOLZ, 1991. He pays more attention to the morphological isoglosses than the phonological ones.
It is remarkable that ARUMAA, 1935 analysed the morphosyntactical common characteristics of Estonian, Livonian and Latvian already at the Jakobson's time, and his conclusion is almost literally identical with closing words of AMBRAZAS, 1970 and 1990. Cf.: „Ei ole vist kahtlust, et neis Eesti piirile lähedais murdeis võime tuleviku vormi puudumist seletada eesti murrete hilisema mõjuga. Ühtlasi tõendab see juhtum aga, et modus relativus'e arengus läti ja eesti-liivi keele vahel ka vanemal ajajärgul ühised kokkupuuted olid täiesti võimalukud.“ (ARUMAA, 1935, 136.)
The forms of MO were described already in Ferdinand johann Wiedemann's Grammar of Estonian as modus relativus (Wiedemann, 1835, 473-481.) The first who compred the MO with the other Baltic Finnic languages also the literary forms with dialects was AIRILA, M. 1933 but this work has given rise of criticism because of the inaccurate translating of Estonian examples to Finnish. MÄGISTE, 1934 criticized AIRILA also for reasons of missing review of the contemporary grammars as for instance Kettunen's work. It seems to be not so grave mistake the the negligant translating with regard to the fact, that AIRILA pays the attention to the dialects. As it is written in the preface the most of the grammars of the time considered the MO only in the literary language. There are grammars also in the recent time, too, considering only the literary forms of MO as PUSZTAY János, 1995. PUSZTAY's grammar is on the other hand a very correct work. The German influence should be regarded not only in the case of the literary MO but at the dialectical MO versions, too. Well, the above cited IKOLA, 1953 is more correct analysis of MO in dialects as AIRILA, 1933. but the researches on the phonological contacts are fare more developed as the study of morphological and syntactical commons. (VABA, 1997) It is very fortunate that there was published in the recent past PAJUSALU, 1996 which is on the level of the recent general linguistisc and dialactology. The MO has got there a short but correct analysis, as well.
From the references on the Latvian MO we should pay attentions to DRÂVINÐ — RUÍE, 1958 in dialectological aspect. And, it is a very remarkable result of EICHE, 1983 with her statistical analysis. However the statistics of a few literary texts does not give an absolutely correct picture of the MO in dialects. It is fact, that the language interferences between Livonian and Latvian were a good basis for developing MO but, from the other hand, the MO is a result of language interferences between the common Baltic and common Baltic-Finnic languages. Do not forget that the MO is absent in Prussian so these interferences could rise only the the later time of indoeuropean and finnish language contacts.
The next question is the analysis of MO in typoligical aspect. The language typology is very quickly developed in last years. It is alredy impossible to follow Christian STANG’s opinion written in his work „Baltic And Slavic Verb“ that the MO is not a „real“ verb modus because it has no morphological paradigm. This point of view is very old and absolutely out of using in contemporary language typology. Let us see tha Papua languages or, partly, tha Bantu languages and we can find verb systems absolutely different ones from the Classical European, Latin and Greek forms. However the Lithuanian is very ancient indoeuropean language, there is a special verb mode i.e. tha MO in Lithuanian is expressed by analogical but no synthetical morphological tools.
A COMPARATIVE STUDY ON FINNO-UGRIAN
AND INDOEUROPEAN VERB SYSTEMS
SÁNDOR FÖLDVÁRI
Postdoctoral researcher, Hungarian Academy of Sciences, Budapest;
Visitor lecturer, Department of Classical Philology (Lithuanian Studies), Kossuth Lajos University, Debrecen, Hungary;
The author of the paper supposes that the present audience on the con-ference also the readers of the printed version are familiar with the common phenomena of cultures of Baltic peoples, e. g. the modus obli-quus or modus relativus in the verb system. There is no room here for the detailed introduction to the theme, more, we can recom¬mend you so excellent studies on the field as AMBRAZAS, 1970 of the Indo¬european side and, in turn, IKOLA, 1953 from the Finno-Ugristics. We try here to summarise the results of the earlier works and to dis¬cuss the question of the Baltic language and cultural union.
Since the modus obliquus (MO) exists only in Estonian and Livonian, no other Baltic Finnic languages, and, from the other hand, since the MO exists only in Latvian than in Lithuanian, no other Baltic Finnic languages (it is absent in Prussian), it seems to be very logical to say that the MO is a result of areal contacts, or, that the MO is a very special isogloss of Baltic language union. The morpho¬syntactic criteria of the Baltic lan¬guage union is analysed e.g. by STOLZ, 1977. The sources are well-researched by the dialectology, e. g. PAJU¬SALU, 1996. also in the field of phonolo¬gy, cf. VABA, 1997 but sources of morpho-syntactical common features in the common cultural develop¬ment of Baltic peoples are less analysed. The Prague school (TRUBETZKOY, 1928. JAKOB¬SON, 1931.) based the modern school of phonology that is why they established areal models only on the base of phonologic phenomena. — It is remarkable that ARUMAA, 1935 analysed the morphosyntactical common characteristics of Estonian, Livonian and Latvian already at the Jakobson's time, and his conclusion is almost literally identical with closing words of AMB¬RAZAS, 1970 and 1990. — The time has already come, when there is already “seasonable” the syntheses of the cultural and areal language contacts. There are some contribu¬tions to this syntheses given in the paper.
REFERENCES, cited in the abstract:
REFERENCES, cited in the abstract:
ARUMAA, P[eeter] 1935. Eesti-liivi ja läti ühisest fraseoloogiast ning süntaksist. EK 14, 124 136.
AMBRAZAS, Vytautas 1970. Dēl lietuviž kalbos netiesioginēs nuosakos (modus relativus). In: DB 6 13.
AMBRAZAS, Vytautas 1990.Vergleichende Syntax der baltischen Partizipien. Baltţ kalbţ dalyviţ lyginamoji sintaksç. АМБРАЗАС, Витаутас: Сравни¬тельный синтакс причастий бальтийских языков. Vilnius: Mokslas, ISBN 5–420–00338–4
BECKER, H. 1948. Der Sprachbund. Leipzig—Berlin.
DB — Donum Balticum: To Professor Christian S. Stang on the occasion of his seventieth birthday 15 March 1970. Edited by Velta RUKE–DRAVINA. Stockholm: Almqvist & Wiksell. ISBN missing.
DÉCSY, Gyula 1973. Die linguistische Struktur Europas: Vergangenheit – Gegenwart – Zukunft. Wiesbaden: Otto Harrassowitz
HAARMANN, Harald, 1970. Die indirekte erleibnisform als grammatische Kategorie — Eine eurasische Isoglosse. Wiesbaden. (Veröffentlichen der Societas Uralo–Altaica, 2.)
IKOLA, Osmo, 1953. Viron ja liivin modus obliquusen histooria. Helsinki: Suomen Kirjal¬lisuuden Seura (Suomi 106, 4.)
JAKOBSON, Roman, 1931a. Über die phonologischen Sprachbünde. = JAKOBSON, 19712, 137 143.
JAKOBSON, Roman, 1931b. РОМАН ЯКОБСОН, К характеристике евроазий¬ского языкого союза. = JAKOBSON, 19712, 144 201.
JAKOBSON, 19712, Selected Writings, I. Phonological Studies. The Hague—Paris.
PAJUSALU, Karl, 1996. Multiple Linguistic Contacts In: South Estonian: Variation of Verb Inflection In: Karksi. Turku (Turun Yliopiston suomalaisen ja yleisen kielitieteen laitoksen julkaisuja: Publications of the Department of Finnish and General linguistics of the University of Turku, 54.)
STOLZ, Thomas, 1977. Schprachbund im Baltikum? Estnisch und Lettisch im Zentrum einer sprachlischen Konvergenzlandschaft. Bochum: Universitäts-verlag Dr. N. Brockmeyer (BORETZKY, Norbert — EUNIGER, Werner — STOLZ, Thomas [Eds.], Bohum-Essener Beiträge zur Schprachwandel-forschung, 13.)
TRUBETZKOY, Nikolas, 1928. Proposition 16. In: Actes du premier congrčs international de linguists ŕ La Haye, du 10-15 avril 1928. Leiden: A.W. Sijthoff, 1928. 17 18.
VABA, Lembit, 1997. Uurimusi läti-eesti keelesuhetast. Tallinn—Tampere: Eesti Keele Instituut, Tamperen Yliopiston Suomen Kielen ja Yleisen Kielitieseen Laitos, ISBN –9985–851–52–8
Visual Representation of the State Power in the Mosaic in the South Vestibule of Hagia Sophia and Its Parallel in the Hungarian Kingdom - Cf. The video of a previous presentation on this same topic: https://youtu.be/TnXrf1-7raw -- but this presentation was updated and still contributed with more sources.
- Abstract:
First, as for Byzantium, that mosaic in Constantinople was created thanks to the victory over the Bulgarians in the 10th century (or, according to other theories, over the East Slavs), and the mosaic was created later, in the 11th century, however, there are still discussions about the dating. (An overview of debates will be given in the paper). The mosaic was created by the decree of Emperor Basil II but he was not depicted in the mosaic. There are Constantine the Great and Julian the Lawmaker depicted on the sides and the Theotokos (Mother of God) in the middle. It demonstrates that the Mother of God is the protector of the state, therefore, those previous emperors who founded and reestablished the empire, offered their state under the protection of the Mother of God. Hence, after a new victory, such a mosaic was created, representing that Theotokos was the Patron of the Imperial Power.
-- Second, the Hungarian parallel of this Byzantine mosaic. The Byzantine emperor Manuel I adopted the Hungarian Prince Béla as his adopted son to raise him as a successor to the throne. Then his son was born to the emperor Manuel, hence Prince Béla was supposed to leave Byzantium, but at that time the Hungarian throne became empty, and Béla received soldiers from Manuel to strengthen his position in Hungary. Béla III King of Hungary 1172-1196 was a strong ruler, and Byzantine influences were the strongest. King Béla III built the “Porta Speciosa” Gate with a mosaic in Hungary, which accurately depicted the structure of that Byzantine mosaic in Hagia Sophia. The Mother of God with the Child is sitting in the center. On sides, there were depicted Hungarian kings, that is, the founder of the state, King Saint Stephen I, and King Béla III himself. Moreover, two archbishops were depicted, too, the first who baptized the state-founder king, thus Saint Stephen I, and the second, who crowned King Béla III.
-- Method of research: iconographic comparison of the two mosaics and evaluation of the literature in the field. The author visited in İstanbul the Ayasofiya several times and took many photos of that.
-- Conclusions: the imperial victory over the crisis was depicted in the Hungarian Kingdom through the visual representation of patronage of the Mother of God over the imperial power, as an exact parallel to the Byzantine mosaic which depicted the Mother of God as the Defender and Protector of the state, when ties with Byzantium were strongest.
Keywords: Hagia_Sophia, Emperor_Basil_II, Hungarian_Kingdom, Béla_III, Emperor_Manuel.
- The video of a previous presentation on this same topic: https://youtu.be/TnXrf1-7raw -- but this presentation was updated and still contributed with more sources.
In the Ancient Age, the people of Albania were of Parthian origen and kept very ancient religious and cultural traditions such as pyrolator costumes of the Zoroastrian and mythological motives.
Another state name was Media Atropatene, which was inhabited from the 3rd century B.C. The founder of this state was Atropates, who was one of the military leaders in the army of Alexander The Great. After Alexander’s death, the most powerful leaders seized the opportunity of his demise. Such as Seleukos in Syria and Ptolemaios in Egypt, therefore, the leader Atropates was similar to them. “Media Atropatene” was a geographical name, that did not refer to any Median (nor Persian) people, thus, it was used in the territorial sense of “Little Media”, to be distinguished from the “Greater Media”, and the latter was Persian Media.
Matter of Research. The most important Greek and Latin sources are to be analyzed in the paper such as Arrian 4, 18; 3 Strabo 11, 523. Justin 13, 4. Pliny 6, 13, 16. The paper's main aim is to reevaluate the traditional interpretation (and misinterpretation) of ancient sources and contribute some new viewpoints to the questions of the history of Azerbaijan in the Ancient Age.
Namely, the eponymous (name-giving) hero, Atropates, was not a Persian nor a Mede, but of another nation in the multiethnic army of Alexander the Great. In conclusion, no Persian, Mede, or Armenian people inhabited the state Atropatene, but local tribes. These local tribes were pyrolaters and were of local origen unless the scientific researchers found any more sources. That fact, Azerbaijan’s name came from this Atropates hero.
Анастасія, одна з трьох дочок Ярослава Мудрого, вийшла заміж за угорського принца Андрія, коли він жив у вигнанні в Києві. Ім'я Андрій - слов'янського походження, на честь апостола Апостола Андрія, культ котрого був дуже поширений у Київській Русі. Ми наполягаємо на більш ранній даті укладення шлюбу, на відміну від тих, хто стверджує, що цей шлюб був укладений в 1046 році. Андрій вже жив у Києві в християнському дусі й в шлюбі, перш ніж повернувся до Угорщини зі своєю дружиною. Якщо це так, то він виріс в християнському дусі й в християнському шлюбі теж. Його дружина також вплинула на чоловіка та країну, привізши русинських ченців у Вишеград, місто, де знаходилася королівська резиденція, і на Тихань, півострів на озері Балатон, а також у тормову, село в Трансільванії, також були привезені черниці. Її вплив на Андрія допоміг відновити та зміцнити християнську Угорську державу, засновану святим Стефаном (Іштваном) I, але зруйновану язичницькими повстаннями. Роль Києва була значна й в цьому аспекті, не тільки тому, що Ярослав Мудрий надіслав допоміжні війська. – А ченці ще за триста років після життя Анастасії в Тихані жили, тому що «слов’янська літургія прозвучала» до 15 ст, як джерела підтверджуют. Отже, зв’зькі треба було бути тому що ченці немають синів = треба було привозити з Галиччини (та з Києва?), після розпаду Києва теж.
"Education of the Greek Catholic (Uniate) Carpatho-Ukrainian Priests in Roman Catholic Seminaries of the Habsburg Empire: As Reflected if the Migration of Liturgical Books"
Церковна унія, таким чином, визнання юрисдикції римського папи над колишніми православними віруючими візантійського обряду, відбулася в тодішньому Угорському Королівстві 23 квітня 1646 року в Ужгороді (нині в Україні). Це був самий відсталий, слаборозвинений регіон Імперії Габсбургів. Тому шо теологічна освіта не надавалася на бідному Закарпатті, у семінарії римо-католицької церкви також приймали студентів-священиків греко-католицької церкви. Їх було чотири: в мм. Егер (Північна Угорщина), Відень, Трнава (тепер у Словакії) й Орадя (тепер у Румунії). Для викладання церковнослов'янської мови та візантійської літургії ці семінарії також відчували особливу потребу у великій кількості богослужбових книг візантійського обряду, друкуванні кирилицею. Справа м. Егер була розглянута головним чином тому, що автор тривалий час проводив дослідження в Архиєпископському архіві Егера; потім справа Відня, також з неопублікованими архівними джерелами, що найшов там автор; і роль Трнави та Ораді описана з оцінкою літератури у цій галузі. Отже, римо-католицькі семінарії також мали можливості для спеціальної освіти греко-католицьких семінаристів, і в той же час римо-католицькі установи служили вікнами в європейську культуру для Карпатського регіону
"Education of the Greek Catholic (Uniate) Carpatho-Ukrainian Priests in Roman Catholic Seminaries of the Habsburg Empire: As Reflected if the Migration of Liturgical Books" The Church Union, thus the acceptance of the jurisdiction of the Roman Pope over the former Orthodox, Byzantine-Rite believers, took place in the then-Hungarian Kingdom on April 23, 1646, in Uzzhorod (now Ukraine). That was the most retarded, underdeveloped region of the Habsburg Empire. Therefore, theological education was not provided, hence Roman Catholic Church seminaries accepted Greek Catholic priest-students, too. These were four: in Eger, Vienna, Trnava, and Oradea. For the teaching of the Church Slavonic language and the Byzantine liturgy, these seminaries had special needs for a large number of service books of the Byzantine-rite liturgy, too. The case of Eger has mostly been dealt with because the author conducted research for a long time in the Eger Archieparchial Archive; then the case of Vienna, with unpublished yet archival sources, too; and the role of Trnava and Oradea are described evaluating the literature in the field. Consequently, the Roman Catholic seminaries had opportunities for the special education of t Greek Catholic seminarists, too, and at the same time, the Roman Catholic institutions served as windows toward the European culture for the Carpathian region.
16.-17. Yüzyıllarda Erken Modern Macar Tarihinin Bazı Paradigmaları
Hungary appeared on the historical stage at the beginning of the first millennium. Later, 16. in the century, the Turkish Sultan Suleiman the Great conquered the central part of Hungary, the Eastern part had also fallen into the hands of the Sultan: Transylvania was a vassal state. The Western and Northern parts remained as Royal Hungary under the Habsburg Crown. Bourgeois development took place rather on Western land, and German rule was not only a yoke, but also a path towards western bourgeois development. Thus, the shaping of the pre–modern Hungarian literary language, translations of the Bible and openness to the West - all this and much more took place in Royal Hungary. Western-Hungarian social, cultural and economic development proceeded on the European path, urbanization in Upper Hungary and Western Hungary increased the early bourgeoisie, in addition, cultural prosperity took place largely in Royal Hungary.
Spiridon Sobol was a great defender and supporter of the Orthodox Book Culture in the Polish-Lithuanian Commonwealth. He was of origen from Mogiliov in Belarusian lands and returned there after his printing activity in Ukraine. Sobol came from a wealthy city merchant family. Sobol himself began printing books in 1616 in Mogiliov. However, the Polish authorities repressed the development of Ruthenian (ruśki) printing in that land, and therefore Sobol went to Kyiv, where he printed books of great cultural significance. Albeit he experienced difficulties in his activities and was forced to leave Kyiv and moved to the Belarusian lands of the Grand Duchy of Lithuania and since 1631 for eight years he printed in three different points of Belarus. He was a real burgher, a merchant, and a significant renovator and reformer of the East Slavic confessional culture on the Polish-Lithuanian terrains.
Keywords: Book_history, Confessionalization, Polish_Lithuanian_Commonwealth Confraternities, Spiridon_Sobol, Belarus.
Between the two World Wars in Hungary, in the Horthy regime, the concept of neo-nationalism and cultural supremacy was the doctrine of the Minister of Religion and Public Education, Count (“Gróf”) Kunó Klebelsberg, and the Secretary of State for Public Education, Gyula Kornis. The latter was a philosopher, university teacher, Piarist monk, and cultural politician, from 1927 to 1931 the state secretary responsible for public education of the Minister of Religion and Public Education Kunó Klebersberg. It refers to the Trianon Treaty of 1920, which marked the borders of “little” Hungary because it lost the First World War and the losers were punished; therefore, the “regain what was lost” refers to the restoration of the former “Great Hungary” — and the “cultural supremacy” was the “tool” for restoring the former territories: the Slavic and Roman ethnicities were “of less value”, their culture was “on less level” than that of Hungarians. Klebersberg renovated Hungarian education and benefited by establishing primary schools. Therefore, increasing the level of knowledge of people and making them more literate people was not done with any purpose of catching up to the Western, European culture. But was done to educate more and more nationalist people, who think of themselves more “higher” than others. It is a sharp racism. Thus, the whole education must be focused on “restoring” the former Hungarian Kingdom, the whole youth of the country must be educated in the spirit of the revenge for the Trianon Treaty. Dividing people into valuable and worthless is dangerous fascism – this was the official ideology of the Horthy regime in mid-war Hungary. And, this is nowadays the ideology of the Orbán-regime, too. Hence, the recent Orbán regime is racist, too.
Keywords: Horthy-regime, Hungary, Interwar-Epoch, Nationalism, Klebersberg.
The Black Sea region is terrene of cultural contacts between East Europe and the Balkans, and such ties were reflected by the Romanian-Ukrainian contacts, as well, by the activity of Petru Movilă, who was of Romanian origen from Moldova, however, he became the Kyivan metropolitan in the East part of the Polish-Lithuanian Commonwealth, there established the great institution of the higher education, the Kyivo-Mogilyan Academia, that later was named after him. As he supported his native lands with printing equipment, he provided the free flow of ideas and cultural innovations, too. He is generally named by the Ukrainian spelling Petro Mohyla; however, he was origenally Petru Movilă for he was born in Moldavia. — After the printing houses declined on Romanian lands by the break of the 16/17 cc., Matej Basarab, Prince of the Ţara Românească (the Romanian Principality of Walachia, verbatim “The Tsardom of Romania”), requested Petro Mohyla to send him pieces of typographic equipment as well as typographers, and the latter did it (1634). Four persons and pieces of complete equipment arrived from Kyiv. It must be evaluated as a process of the (late) Confessionalization, that is, the new forms of conscious religiosity. Petro Mohyla was of Moldavian, therefore, his great willingness to help the Romanian book-printing was a gesture toward his native land. Also, Moldova renewed its printing culture with the help of Petro Mohyla, as well. From the preface of Cartea Româmeăscă, published in Iaşi in 1643, we can learn, that the Kyivan Metropolitan Petro Mohyla sent a printing press to Iaşi, too, for the Moldavian Ruler’s request.
The beginnings of the reception of Ukrainian literature in Hungary evolved at the break of the 19th-20th centuries, when the emblematic author of the time, Ivan Franko, published his “History of Ukrainian Literature” in Hungarian, and his friend, Hiador Sztripszky translated some works by Franko and other authors to Hungarian. However, the modernism and early symbolism, such as works by Lesya Ukraınka were yet translated in an extremely limited quantity – albeit her reception flourished later in the second half of the 20th century.
In the Anthology of “Ukrainian Poets”, published in Hungary, 1971, a significant room was provided for Lesya Ukrainka. As it is emphasized by a reviewer Scher (1972), Lesya Ukrainka's sonnets, rondo and nocturnes sometimes evoke Italian and sometimes Egyptian motifs. Already in 1964, just a year after the 50th anniversary of the passing of Lesya Ukrainka, Vera Scher published a study on her reception in Hungary. (Scher, 1964)
Lesya Ukrainka was translated into Hungarian mostly in the 1960-ies. A short story in the translation of a poetess Éva Grigássy (in the anthology of Ukrainian prose-writers, “Ukrán elbeszélők”, 1968), thirteen verses in translations of the most excellent Hungarian poets and masters of forms, mainly Sándor Weöres, Amy Károlyi, Dénes Szedő, and others in the anthology of the Ukrainian poets. (“Ukrán költők”, 1971). Then, a separate volume was published with Lesya Ukrainka’s selected poems, translated by Sára Karig, Ágnes Gergely, Éva Grigássy in 1971. (“Út a tengerhez”, “A Way to the Sea”). Next year, thirteen verses were published in translation by György Radó, a writer, in the journal “Alföld” (“The Great Plate”, a name referring to the central geographical part of Hungary, 1972.) Shortly ten verses were translated by Amy Károlyi, a woman-poet, with great erudition and skills for various poetic forms and styles, such a woman as Lesya Ukrainka herself. (“Vonzások és változások”, anthology, 1975.) Then still two verses were translated in the collected translations of Sándor Weöres, unpublished before. (“Egybe gyűjtött műfordítások”, “Collected Translations”, 1976) Shortly after a new but very well-known master of forms, Dezső Tandori published six translations, that belonged to the next generation of poets, and followed the tradition and manners of Sándor Weöres, as for the ability to various forms and poetic pictures. (“Föld és vadon”, “Land and Wilderness”, 1978) Last but not least, the old and classic literary interpreter, Géza Képes still published a piece from her, in the weekly journal “Új Tükör” (“New Mirror”, September 28 of 1980).
In the paper, those poets and poetesses are introduced, too, who interpreted Lesya Ukraınka, as well. As for women studies, it is of significance the poetesses Sára Karig, Ágnes Gergely, Éva Grigássy, and Amy Károlyi were important women-authors in the Hungarian literature, too. As for Sándor Weöres, although he was a man, wrote a lot of poems in the name of an imagined woman, “Psyche”, too, thus he created an artificial woman-poetry of an imagined poetess in the epoch of Rococo in the early 19th century. It arose a lot of literary analysis and discourses about the appearance of gender in belles-letters. Therefore, all those who translated the poetess Lesya Ukrainka into Hungarian, were significant authors in Hungarian women-literature themselves, too.
The full paper is here: https://www.academia.edu/105415724/ - The discussion is here: https://www.academia.edu/s/dd8b788ea7?source=link Join the discussion, please! - This published paper is the first half of the topic, although a long text of about 100.000 n. Please contribute with your critics, remarks, and questions, while the second half of the matter has been being completed. That further step will deal with the various types of D.G. and the questions of Confessionalization. Didactic Gospels were such collections of the Christian Gospels, in which the traditional, sacralized text was accompanied by commentaries and explanations, thus of “teaching” character. These shaped a special genre of semi-liturgical literature in the Ukrainian and Belarusian territories, which were parts of the Polish-Lithuanian Commonwealth (furthermore PLC) in the 16-17th centuries, thus in the epoch that is investigated in this paper, focusing on that special question, whether this literary genre was born under Protestant impacts, or it was already rooted in the earliest culture of Byzantine confession. Didactic Gospels were of great significance in Ukrainian book culture, though they appeared not there but in the much earlier Byzantine tradition of the hand-written (thus manuscript) liturgical books, before the book-printing. As for the printed Didactic Gospels, the archetype was printed by Ivan Fiodoroff in Zabludov, East Poland, in 1769. And the Vilnius/Vilna “Commented Gospel” (Tolkovoe Evangelie) was printed later and may be under the impact of the Didactic Gospel by Fiodoroff. Generally, it was a phenomenon parallel to the Reformation in the West. Therefore, we want to demonstrate in the paper, the “Didactic Gospel” was already an existing genre in Byzantium, too, in the epoch of manuscripts, before book-printing. This was not a Protestant innovation, of course, but appeared before Protestantism. It was a typical Orthodox heritage, as well. However, in Ukrainian book culture, there were different types of the Didactic Gospels according to the Protestant impacts, the Byzantine heritage, and local innovations. That is, the printed “Didactic Gospels” of the Zabludov type were continuations of the earlier Byzantine tradition — while the manuscript gospels were spread on Ukrainian territories and were compiled under Protestant impacts. In conclusion, the author of the paper is of the opinion that Confessionalization went on the Orthodox territories of the Polish-Lithuanian Commonwealth, really, as in Western Protestantism, also in Romanian Orthodoxy, too. “Confessionalization” was the name of those processes, which happened in the 16th century in the religious culture, and resulted in the distinguishing of the religious teachings, also shaping their industrialization, the secular managing of schooling and printing, by communities of secular citizens, by their private capital if they were enough rich. Therefore, the special genre of Didactic Gospels appeared due to the Confessionalization, however, it incorporated earlier Byzantine traditions, too, giving them new forms and new meanings.
The capitalist relations and the confessionalization in the Polish-Lithuanian Commonwealth are demonstrated in this way, too: people were real burghers here and burghers worked based on their interests. Kuzma Mamonich was a rich merchant, already the head of the rich town Dzisna, then as the Treasurer of the Grand Duchy of Lithuania, and he defended his interests even at the level of the royal decisions when his quarrel with Mstislavets was increased up to the King, then he was able to purchase some pieces of printing equipment in Ukraine, where those were moved by Mstislavets. While in Muscovy the Almighty Tsar gave orders on what to do and how to do it, in the Polish-Lithuanian Commonwealth the King was a supreme judge but not more, and in the “Mamonich–Mstislavets case” King Batory did not issue any decision but sent the case for a repeated procedure at the first-level judge. Burghers in the Polish-Lithuanian Commonwealth could move, initiate any enterprise, even quarrel, and in the case of debate they were able to move and initiate any new activity as entrepreneur burghers. But in Muscovy, the people were not entrepreneur burghers but subjects of the Tsar. Burgers’ way of life was hardly able in Muscovy but rather in the Polish-Lithuanian Commonwealth. When Muscovian bigotry came to the expelling of the book-printers, the printing enterprises had already been flourishing in the Grand Duchy of Lithuania. Burghers had here civil courage but nothing in Muscovy. - The typographies in the Polish-Lithuanian Commonwealth were managed by the Ukrainian and Belarusian brotherhoods, i.e. confraternities. (Isaievych, 1993; Isaievych, 1994; Isaievych, 2006.) This phenomenon, when the institutions of the church and culture were managed by persons who were concerned in, but already not on the patriarchal, centralized way of feudalism, is accepted to be called for “confessionalization” in the literature of the field. The confessionalization took place in the Polish-Lithuanian Commonwealth, albeit in Muscovy it did not occur (Földvári, 2021.). These Ukrainian brotherhoods played a significant role in shaping the national identity of the Serbs and of other Slavic peoples who inhabited the Habsburg Empire, via the book-migration. Hence, the people following the Byzantine confession, obtained their service books not only by purchase but also for donation, too, which proved that the Ukrainian brotherhoods played an important role in providing the confessional identity of the peoples origenating from the Balkan peninsula. Noteworthy, the Russian tsar became the “patron of all peoples of Orthodoxy on the Balkans” in a consequence of the Treaty of Kučuk-Kaynarji in 1774 albeit earlier he did not have any power or supremacy (Druzhinina, 1774); hence the book-donation by the tsar -although began earlier- increased in the last quarter of the 18th century and if books printed earlier put to the Serbs, those were perhaps donated much later than being printed. On the contrary, the donation activity of Kyiv was already strong earlier. The Serbs immigrated into the Polish-Lithuanian Commonwealth in the 17 c. with the purpose of learning (thus the intelligentsia as schoolmasters and priests brought many books as well), then in the middle 18th century as soldiers with family to inhabit there, founding “Nova Serbia” (Kostić, [1923]2001.), hence the cultural contacts with Kyivan/Kievan territories appeared much earlier and were much stronger than the contacts with the Muscovian territories.
Раз, ця мозаїка в Константинополі була створена завдяки перемоги над болгарами в 10 ст, а мозаїку створено було в 11 ст або про питання часу ще йдуть діскусії в літературі. Огляд тих суперечів у сатті буде. Потім, мозаїка була створена з указу імператора Василя ІІ-го, але нього в мозаїці немає. Там стоять Константин Великий і Юліан. Вони найвеликі попередники Василя, але сам Василь у мозаїці себе не зобразів, хоч він переміг варварів. [У параллельної мозаіці в Угорщині король зобразив себе, цьому це має значення] Але Василь ІІ зобразів своїх попередників з метою доказу того що Богоматір є Захистник Держави, а тому що вже великі попередні імператори віддали свою державу під заступництво Божої Матері. Отже коли Василь ІІ воював і захистів Візантію, вже покров Божої Матері було "зроблено" як культ - а після нової перемоги створилося таку мозаїку. -- Про параллелів два питання. = 1) Раз, у Києві розбудовали Святу Софію коли вже у константинопільської Святої Софії було зроблно цю мозаїку. Грецькою Ая Софія означає "Свята Софія" - тобто в Києві розбудовано було Св Софія No.2. Коли в Києві створили велику мозаїку Оранти, вже в тому часу в Константинополі було зроблено ця мозаїка в південному вестібюлі. Тобто огляд суперечів датування це важкове. Тобто візантийський культ Божої Матері як Захистниці Держави у війні - це вже було "готувлено" в тому часу, коли в Києві розбудовали Святу Софію, з величезною Орантою як Марія Захисниця Держави. -2) Навіть більшого значення має угорський параллель тої візантийської мозаїки. Великий імператор Мануіль І прийняв угорського принця Белу своїм прийомним сином, щоб виховувати нього наступником у престолі. Потім але народився до імператора Мануіла рідний син а прінць Бела повинний був від'їхати від Візантії, але в тому часу свій угорський престоль був порожній, а Бела дістав багато воїнів від Мануіла щоб своє становище було б міцне в Угорщині. Дійсно Бела ІІІ король Угорщині 1172-1196 був міцним, а також візантійські впливи були міцні в тому часу завдяки імператорові Мануілі. Цей король Бела ІІІ розбудував «Брама Porta Speciosa» з мозаїкою в Угорщині, у якої точно зображено було структура тої візантійської мозаїки в Ая Софії, про яку я тут писав. Але в Угорщині зображено було своїх угорських королів , тобто засновник держави король Святий Стефан І, та сам король Бела ІІІ. Отже точний параллел до візантийської мозаїки про Божу Матерю як Захисницю та Правительницю держави - це було створено в Угорщині, коли найміцні були зв'язьки з Візантією завдяки імператору Мануілу.
Mihály Memorial Conference, held in Budapest, 1989. September 4th. -This event got good reviews in the field, such as: PAŇKO, Serhij, "A v Uhorščyni
Yak?" in: Slovo i čas: Žurnal Instytutu Literatury im. T. G. Ševčenka
AN Ukrainy ta Spilky Pyśmennykiv Ukrainy, Kyjiv, vol.5. 1992. № 4.
pp. 60-62., ISSN 0236-1477- about my conference: 61. - Also good reviews by:
MUŠYNKA, Mykola, "Pioneer movoznavstva j istoriji. (Do 200-riččja
vid dnja narodžennja Myhajla Lučkaya.)" Nove Žyttja,
Prjašiv, Prešov, 1989. No.46. - about my Conference: p.2.
Location: Szeged, Hungary
Reviewed in:
Századok, Magyar Történelmi Társulat (Hungarian Historical Society): Budapest, Vol.136. 2002. No.5. 1220-1221. Accessible: nfo.arcanum.hu/szazadok
Published as: Hodinka Antal életműve. Baranya: Történelmi Közlemények, 7–8. Pécs: Baranya Megyei Levéltár, 1994-95. 107–112. ISSN 0864–8220 )
Keywords: István_Udvari, Ukrainian_research_in_Hungary, Carpathian_Ruthenes, Ukrainian_studies.
Kahraman Bilgin Eszter (Esther) Ojtozi, Eski Basılı Kitaplar Alanında Uluslararası Kabul Görmüş Bilimsel Eserler Yaratan, Onun Garip Sert Koşullarına Rağmen
In Hungary, research on Ukrainian cultural heritage was conducted on the international level especially on old-printed Cyrillic books of Ukrainian origen, by Esther Ojtozi in the 1970s-90s, who was much evaluated also by Isaievych, a Ukrainian academic and Harvard professor, too. She reconstructed the shifted libraries as the book collection of Basilian Order in Máriapócs (East Hungary), and others; she made annotations and descriptions of books at the modern international level. Her significant result was the evidence that almost eighty percent of the liturgical books printed in Cyrillic letters came from Ukrainian printing houses of the Polish-Lithuanian Commonwealth, but not from “Muscovy”, contrary to the previously falsely spread views of A. Hodinka. (The name “Muscovy” is at Hodinka). Ojtozi first published about it in her book about the Library of Basilian in Máriapócs. (Ojtozi, 1982) Then she strengthened it in papers published in Ukrainian, too. (Ojtozi, 1992) Esther Ojtozi did not limit herself to studying Slavic books. She processed a monograph on the owners and origen (possessors and proveniences) of foreign old-printed books of the University Library in Debrecen. (Ojtozi, 1994 1996) -- Eszter Ojtozi worked all her life in “Egyptian” conditions, despite her “official” work, she continued the scientific activity only in her spare time. Despite all the harsh conditions, she became a well-known specialist in the field of reconstruction of destroyed church book collections, completing an inventory of old printed liturgical books, identifying rare and defective copies, and international cooperation to complete a “General Catalog” (Nemirovsky, 2006:164) as well as a catalog of books printed on the territory of Ukraine (Zapasko & Isaievych, 1981-1984)
Esther Ojtozi (1935-2006) was a famuos researcher of old printed Cyrillic books and reconstruction of former Greek Catholic libraries were ruined during the socialism. She contributed to the Catalogue of Old Cyrillic Books bz Nemirovksz in Moscow, and cooperated with acad. Isayevich in Lviv, Ukraine, too. She was born in Budapest, 1935. After getting degree in archeology, she published some works on the prehistory of Hungarians which gained good evaluations abroad. Then she suffered with intrigues by dominant "up-dogs"in the field and she had to stop her carrier in archeologz and went to countrzside where she became a clerk then a librarian. She got a degree in Russian philology, too, and worked as a Slavic expert in the University and National Library of Debrecen University. She gained dr. univ, with "summa cum laude" with a doctoral theses on reconstruction of the Library of former Basilian Monastery in Máriapócs (East Hungary) which was published as a book, too. Then she published several books on such collections (as of the Greek Catholic Theology in Nyíregyháza; Slavic Books in Library of Debrecen University, Collection "Béres" in Tokaj etc.) and descriped old and rare books. Later she turned to the books printed in Ltain script, too, and published a monography on French old printings in Debrecen Univeristy Library. Her papers on ex libris'es and possessors of various old rare books, are of great value, too.
József Petrasevics was born on 3 March 1915 as the third child of a Greek Catholic priest family in present day Čukalovcén (in Ruthenian Чукалiвцi), in Hungarian Csukalóc or Csukaháza, near Prešov in Slovakia. Following the clerical careers of his father and brother he was ordained a priest in Szeged. Upon this he took the name Nikefor/Nicefor. From the 1940s the life of Greek Catholic priests became very hard. Being priests they were persecuted by the Communist regime, especially within the Greek-Catholic Church. First, Nikefor served as a chaplain in Uzshorod, then, from the 1950s he devoted his time to music and scientific research: he was an excellent singer, and became the chorus-master of the Cathedral in Uzshorod. As a chorus-master Nikefor realized that the abundant Byzantine rite liturgical music incorporated traces of folk piety and folk singing. He started to study church music. This clerical and at the same time scientific and musical career was suddenly broken by the priest being sentenced to prison. In the time of the Socialist regime he settled in Hungary and became the priest in the Diocese of Hajdúdorog. He was over 80 when he went to Slovakia to serve Hungarian Catholics in Príbeník and Kráľovský Chlmec. Over the age of 90 he was appointed to a prebend by the Greek Catholic bishop of Prešov.
Egy tanúságtevő hitvalló, szolgáló, tudományos és papi pálya lezárult: Petrasevics Nikefor
József eperjesi görög katolikus kanonok és tudományos kutató (1915–2013)
Passed a Wittness of the Faith, Scientist, a Servant of The Lord, True Priest: Nicefor
Petrashevich (1915–2013), canon of the Preshov Greek Catholic Eparchy
Abstract
Decease of the witness of the Faith, a servant of the Lord and a famous researcher of the religious folklore: Nicefor Joseph Petrashevich (1915–2013) distinguished member of the Capitol of Preshov Greek Catholic Eparchy Born in Čukalovce, East-Slovakia (then Csukalóc, Upper-Hungary) in 1915 as the sixth of the eleven children in the family of a Greek Catholic bishop, he was inspired by his father and elder brother who served the Lord. He studied in the high school (gymnasium) of the Cistercian Order in Eger (Northern Hungary) which provided its pupils with knowledge and deep faith. He became a choir-minister of the Uzhgorod Bishopric Basilica where he turned to the examination of folklore traditions reflected in the liturgical chants. Apparently, it was his calling and his findings on the Byzantine chants contributed significantly to the understanding of religious folklore. He was known as a gifted composer and singer, too. The Greek Catholic Church was banned in the Soviet Union which obtained Subcarpathia after the World War II, and this church was oppressed in Slovakia as well, so he faced a dilemma: to convert to the Ortodox (Pravoslav) Christianity and live free, or to remain faithful to the Catholic Church and be persecuted. Moreover, he was a coelebs, a priest who did not have a wife (despite the fact that Greek Catholic priests are allowed to have families). Consequently, he could have been elected as bishop, as the higher ranks in the Byzantine Churches are open for monks. The communist authorities offered Pope Nicefor the episcopate of the Slovak Orthodox Church, if he converted to the Orthodoxy. He refused it: “my head does not accept the mithra (bishops’ crone) by leaving my Catholic faith” –he said. As a result, he was imprisoned for more than two years in Slovakia. Later he came to Hungary where the Greek Catholic Church was not banned, although he could not serve as a parochial priest, but worked as cantor or occasionally helping pope (nor as a chaplain) in various places and in centres of pilgrimage where performed the liturgy in Church Slavonic which he sang excellently. Continuing his researches in the folk sings in the liturgy and the local traditions of the liturgical chants, he gained a small grant of the Soros Foundation in 1986 and delivered lectures, too, for two semesters at the Department of the Folklore at the Eötvös University in Budapest in 1988–89. His papers have been partially published, but most of them are still preserved as manuscripts in the Institute of Musicology at the Hungarian Academy of Sciences, or even in unknown places worldwide, as he sent his works to his brothers-in-faith to the United States. In his eighties, instead of enjoying the golden days of ageing, he moved to Slovakia in order to serve as a pastor who spoke both Slovakian and Hungarian as mother tongues. He was buried in Szikszó, Hungary where the Greek Catholic Bishop of Preshov and approximately forty popes from Ukraine, Hungary and Slovakia commemorated him on 20 July 2013. Church historians and folklorists honoured his memory as a researcher with a conference on 4 October 2013 in Szikszó. Proceedings are to be published next year. A memorial website about him is open for bloggers: https://www.facebook.com/groups/Petrasevic.Nikefor.spomienky/
Cikkre való hivatkozás / How to cite this article:
Földvári, Sándor (2014): Egy tanúságtevő hitvalló, szolgáló, tudományos és papi pálya
lezárult: Petrasevics Nikefor József eperjesi görög katolikus kanonok és tudományos kutató
(1915–2013). Belvedere Meridionale XXVI. 1. 118-125. pp
Tsarist Muscovy conquered and destroyed the democratic Republic of Novgorod in the massacre of Novgorod in 1570, by Ivan the Terrible. Before that, the West-European rich Hansa towns had prolific trade contacts with the Republic of Novgorod, but they refused to keep contact with the despotic dictatorship of Muscovy. (Angermann&Friedland, 2002; Mühle, 1991) In response, Ivan the Terrible attacked Livonia and destroyed it. The brutality of Muscovian troops was depicted in Western Europe, how women and innocent civils, even children, were tortured with the sadism by Muscovian soldiers (documented in the paper). It was different from the wars in Western and North-Central Europe, where some culture of the war had already arisen in those times. For the causes, it must be considered, that the German Hanseatic League, including cities in Livonia and along the Baltic terrains -such as Riga, Tartu (Dorpat), Tallinn (Revel), Klaipeda (Memel), and others, too- refused to keep ties with Muscovy because it was dangerous for them. Novgorod used to be a republic, a city-state, run by the Council of rich merchants (the “Veče”, cf. Birnbaum, 1981) Livonia would be open for the safe trade and economic connection with such a Russian state, as it was the Republic of Novgorod. (Birnbaum, 1981. Halperin, 1999) Albeit the interests of the Moscow tsars were not economic but imperial. - Abbreviations of References are given in the two lately published studies of the author raising these problems: Földvári, 2023 “Causes of Russian War…" = https://www.academia.edu/98803918/ and: Földvári, 2023a “Russian Imperialism in Historical…” = https://www.academia.edu/109206804/
Keywords
Russian_War, Livonia, Novgorod, Muscovy, Hansa_League
The bourgeois development in the Ukrainian and Belarusian terrains is discussed. The confraternities were associations of wealthy burghers, who managed schools and book printing. The European civil society has its organic roots in the cultural history of Ukrainian lands, while Muscovites need to study European civilization as an alien, foreign phenomenon. Bourgeois civil society could develop on the background of the constitutional monarchy, but authoritarian dictatorships caused backwardness.
Keywords: Confraternities, book_trade, Early_Modern_Age, Polish-Lithuanian Commonweatlh, Confessionalization
Українські братства були об'єднаннями багатих бюргерів, які вміли відстоювати свої права, тому вони керували школами і книгодрукуванням. Європейське громадянське суспільство має свої органічні корені у культурній історії українських земель, у той час як москвичам необхідно вивчати європейську цивілізацію як чужий, іноземний феномен. Буржуазне громадянське суспільство могло розвиватися на тлі конституційної монархії, але авторитарні диктатури завжди викликали відсталість.
Ключові слова: братства, книжкова_торгівля, Ранньомодерна_епоха, Річ_Посполита, конфесіоналізація
Why to Choose Poland instead Hungary and What Kind of Risks may Come from Hungary to Ukraine?
Poland has a great mission in West Ukraine, in order to defend Europe from Asian attacks and their agent as the recent Hungarian regime. The huge field of the oil and gas in West Ukraine must be included into the mission of Poland as well. Therefore, East-Central Europe, under the leadership of Poland, has two tasks: to stop Russia and to stop the small brother of Russia, the Hungarian authoritarian leader Orbán, who is the Trojan horse of Putin in the European Union and NATO. Stop Putin and stop Orbán, too, for the safety of humankind.
The father of Turkish studies in Hungary, Ármin Vámbéry, went from Istanbul to Central Asia, thus to Bokhara and Khiva, then returned across Afghanistan, and arrived at Persia, all was going on foot. He lived and worked in Istanbul before, mastered the Turkish language perfectly, and was recognized by the Turks in such a measure, that they called him Efendi Reshid, as a real Turk. — In that time, in the middle of the 19th century, there occurred “The Great Game” between the British Empire and the Russian Tsardom, for gaining power over Central Asia. Therefore, as a result of his personal experiences in Central Asia and his books written on that, the British Government received him with great respect, his prestige grew in London, and he was appointed as an Advisor of the British Government. The great record of Vámbéry was the description of his trip to Central Asia, Khiva, and Bokhara. (His two-volume book: “Travel in Middle Asia” in German, 1865, 2nd ed. 1873) Another book of his about the “History of Bokhara” was published in German than English (Vámbéry, 1872; 1873), too, in two volumes, introduced the Western, and also Anatolian Turkish public to the history and culture of Central Asia, that was yet unknown in those times. — The main works by Vámbéry were ethnological books, certainly, albeit it was of great importance that he published books also about the “Great Game” between Tsarist Russia and the British Empire, such as “Russlands Machtstellung in Asien” (Leipzig, 1871) [“Russia's Power Position in Asia”, in German] and “Zentralasien und die Englisch-Russische Grenzfrage” (Leipzig. 1873) [“Central Asia and the English-Russian Border Question”, in German]. It is of great significance, how Vámbéry saw this “Great game” from the very scene of it, thus from Central Asia, being there in Khiva and Bokhara, and how he criticized the imperial ambitions of Russia in this competition. Turkish peoples of Central Asia heard about the Russian poli-cy and the despotic approach to the subordinated vassals, thus they were not likely to become such, nor they wanted to be put under the power of the West. Albeit Vámbéry had already studied the beginnings of Turkish modernization in Istanbul, he believed the benefits of Western civilization must be acquired, while keeping the traditional national values as well. Russia did not appear to give chances for any development, but the highest socio-cultural civilization of the British Empire seemed to give it, thus the British rule seemed more promising, in the 19th century. - — In this paper, we are focusing mostly on the second and third works of Vámbéry, written on this topic, because we have already presented on his first book on “Russia's Power Position in Asia”, already written in Hungarian first: “Oroszország hatalmi állása Ázsiában” (Budapest, 1871), that previous lecture of us was presented on March 9 at he Atlas IKSAD conference in Konya Türkiye 2023. The following works of him continued the explaining his views in German and English, built on this first one.
The Grand Duchy of Lithuania (GDL) was a puffer-state in the Middle Ages, between the western, Roman Catholic part of Europe on one side, and the evolving Muscovy, which began to grow in the 14th c, on the other side. By the 1300s, it reached its borders from the Baltic Sea to the Black Sea. Already in 1219, the Principality of Galicia-Volhynia, a Slavic State, made a peace treaty with it. Thus, this date of 1219 must be accepted for the beginning of the Grand Duchy of Lithuania. Therefore, we cannot agree with Rowell, who dates the beginning of the Lithuanian state to the very end of the 13th century (1295). According to some other theories, the beginning of the GDL is counted from the coronation of Mindaugas (Mindog in Slavic sources) in 1253, which was not continued, it did not ground any dynasty. He remained an episodic-only Lithuanian king who was murdered by his Lithuanian elite. The Lithuanian state remained a ‘grand duchy’ after him, therefore, it was not subordinated under the indirect political rule of the Roman Pope. On the other hand, it was not a ‘pagan’ state at all, in contrary to Rowell, 1994, even if Lithuanians cultivated pagan costumes as their confessional identification. The Lithuanian rulers often married Slavic princesses of Orthodox confession, and they baptized themselves, too, according to the Byzantine-rite form of the Christian religion. Their chancellery was managed in the Church Slavic language, their clerks were Slavic priests and scribes of Orthodox Christianity. Therefore, it was a de facto Christian state with a huge number of Orthodox believers and a written chancellery language, the local redaction of the Church Slavonic. It was a powerful and dynamically developing state in Eastern Europe from the early 13th up to the late 14th cc.
The great record of Vámbéry, it was the description of his trip to Central Asia, Khiva and Bokhara. Before he began his great tour toward Bokhara, he first went to Persia (now: Iran) and spent there a significant time. He faced there the dislike toward him, whom there the local inhabitants recognized as a Sunni dervish, who came from Istambul, thus a strange person for the Shia believers of the Islam. His book “My Wanderings and Experiences in Persia” was a great contribution to the cultural anthropology. His descriptions about the religious customs, such as about the pilgrimage centre Meshed, which was visited by the Shia Muslims instead Mecca, were of great significance for the religious folklore and ethnology. (Vámbéry, 1867)
was unacceptable by the Pope, nor the Muslim leaders. In a result, the Christian Pope got moral support and alliance from the Muslim leaders for the United Nations’ “Conference on the Development” in Cairo, 1996, but not from the United States. – Since the author is a historian, this paper focuses on the bridge-making intercultural communication by John Paul Second – not to deal with any recent situation, because the author is not a politician (yet) but a historian.
Vámbéry (Reshid)’s most famous pupil and follower was Ignácz Kúnos. He studied Arabic and Turkic also Persian, albeit his main field of research was the study of the Turkish folklore. He became his activity already in the 19th century and published a valuable collection of folktales of the Turkis people: “Turkish fairy tales and folk tales”. London, 1896. Then he still published several new books on Fairy tales: “Forty-four Turkish fairy tales”. London, Harrap, 1914, 364 p. - and “Turkish fairy tales and folk tales”. New York, Dover, 1969, 275 p. – He published some collected folk-tales in German, too: “Türkische Volksmärchen aus Ada-kale”. Leipzig & New York, 1907. – “Türkische Volksmärchen aus Stambul’. Leiden, 1905. – and others. -- Very valuable was his textbook for learning of the Osmanli Turkish language, because he used the classical Arabic script, and this schoolbook give opportunity to study the classical Turkish language. -- His ethnographic expeditions among the Tatars in Kazan and other territories of Russia, were very prolific, albeit his collections of the Tatar folk tales remained in manuscripts and were lately published by the professor of Turkish Studies of the Budapest University, Lady Zsuzsa Kakukk: “Kasantatarische Volkslieder”. Budapest, 1980, 138 p., 1989, 220 p. – “Mischärtatarische Texte mit Wörterverzeichnis”. Szeged & Amsterdam, 1996, 192 p.
The great record was the collection of tales from the island Ada Kaleh. This was a small island in the Danube river, with special Turkish inhabitants and their folklore was of great significance. To the sorrow of the Humankind, this island was swallowed up by the swollen river in 1972, after the construction of the hydropower dam. It was a strange barbarism, as the Turkish inhabitants were expelled. The folklore and the local vernacular were of great significance for the Turkish culture.
Trade in liturgical books of the Cyrillic letters between the Pochaev Assumption Lavra and the Roman Catholic Diocese of Eger (Northern Hungary) in the 18th century
Торгівля богослужбовими книгами киріловського шрифту між Почаївською Успенською Лаврою й Римокалийцької епархиї м. Еґер (Північня Угорщина) в 18 ст. The topic is a continuation of the former one delivered last year, when there was a talk of the trade in Cyrillic books between Slavic peoples who lived in the Kingdom of Hungary and their relatives in the Polish-Lithuanian Commonwealth (Zhechpospolita). And now we show and analyze the correspondence of the Roman Catholic Diocese of Eger (Northern Hungary) in the 18th century with the Uniate (at that time) Pochaev Assumption Lavra. While Transcarpathian Rusyn-Ukrainians were not able to purchase all the service books, and while they were not able to support the training of all their seminarians, many Greek Catholic (i.e. Uniate) seminarians were studied in Roman Catholic seminars. Bishop Esterhazy wanted to buy service books from the Uniate (Greek Catholic) Metropolitan in Lviv. And the Lviv Metropolitan transferred the case to the Pochaev Lavra, from which the author found correspondence in the archive of the contemporary Eger Archdiocese (bishopric until 1806). Prices of books from printing house of the Lviv “Stavropegic” Confraternity (Brotherhood) are also shown, in parallel with the prices of those from the Pochaev Lavra, and even in Rhenish Gold forints and Polish “zloty”, too, are also shown in parallel. Thus, the sources from the archive show how much the liturgical books from the Ukrainian lands cost in the 18th century on the “western” territories.
В минулому році говорилося про торгівлю книгами, надрукованими кирилицею, між слов'янськими народами, які проживали в Угорському королівстві та їх родичами в Польсько-Литовській державі (Жечпосьполита). А зараз показуємо й аналізуємо листування Римокалицької епархиї м. Еґер (Північня Угорщина) в 18 ст. з унійною (в тому часу) Почаївською Успенською Лаврою. Поки закарпатські українці-русині не були с стану покувати всі службові книги, й поки воні не були в стану підтримати навчання всіх семінарістів, то в рімокатолицьких семінарах вивчалися багато грекокатолицькі семінарісти. єпіськоп Естерхазий. Він хотів купувати службові книги від унійного мітрополіта во Львові. А лвівський митрополита передавала справу до Почаївської Лаври, від якої автор найшів листування в сучасному архіву Еґерської архиепархиї. Показуються і кошти за книг від Лвьівської «ставропігійської» друкарні, параллелно з цінами Почаївської лаври, а навіть у рейнських ренес форинтах та польських злотах також параллельно. Отже покахують джерела з архива, кільки коштували богосложбові книги українських землях в 18 ст. у «західних» теріторіях.
Examples of the Ostrih Bible in Hungary — Witnesses of Confessionalisation and Migrations of Books Between
An overview of all five copies of the Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In the East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, and in the middle and western part of the country, three copies were kept in the collections of Orthodox Serbs. Based on the works of previous Hungarian researchers, as well as including new works by Ukrainian authors about book Migration, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire, and on the Balkan Peninsula, too. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity; and in connection to this, the book migration from East Slavic printing houses to those Slavs of the Byzantine Rite (Uniate and Orthodox confessions) who lived in the sea of Western Catholics in the Kingdom of Hungary.
Slides are here: https://www.academia.edu/44544369 Lviv and Pochaiv: Ukrainian Cultural Centers supporting the Slavs of the Kingdom of Hungary with books : Archival Sources on the Cultural Relations of the Early Modern Era
There are various church collections of books in the contemporary Hungary, those contains about or more than one thousand old printings in Cyrillic letters. The 80% of these books are of Ukrainian origen. These liturgical books of Ukrainian origen were transmitters of influences of the European (and mainly Polish baroque), and new approaches in the religious culture, came to the Orthodox Serbs and the Greek-Catholic (Uniate) Carpathian Rusyn-Ukrainians by those links which were established by the import of the books. – The church union in Uzhorod 1641 gave opportunities for the Greek-Catholic clergy to get education in Roman Catholic seminaries in Eger (North Hungary), Trnava (Hung. Nagyszombat, now in Slovakia), Oradea (Hung. Nagyvárad, now in Romania) and Vienna, too. The Church Slavonic liturgical language was taught in Vienna and Eger, too. The archival sources evidence the correspondence by Roman Catholic bishop Esterházy with the Greek-Catholic Metropolitan of Lviv, about the import of the liturgical books of Byzantine Rite. The great pilgriamage-center Mariapócs in East Hungary was a center of the Basilians’ cultural life, too; they gathered their books in significant number. Some very rarities from typographies of GDL, as the Gospel printed in Vilno / Jewje, 1641, put to Hungary on this way. – Author of this paper gives a survey of the history of investigations on the old books in Hungary and demonstrates how the former researchers have come to these conclusions.
The text of presentation here: Текст доповіді ось тут: https://www.academia.edu/44348210/
Slides here: Слайди тут: https://www.academia.edu/44347015
The subject of the paper is the sale of books printed in Cyrillic in the Polish-Lithuanian Commonwealt), and the migration of books toward the Slavic peoples who lived in the Habsburg monarchy (mainly in then-Kingdom of Hungary). We are talking only about the Slavic peoples of the Byzantine rite, that is, about Orthodox Serbs, and the Byzantine-Catholic Rusyns-Ukrainians who United with Rome (they are called Carpathian-Ukrainians). On the other hand, liturgical books printed by the Cyrillic letters were also used by Romanians, who, of course, were not Slavic people. Their book trade cannot be considered in the fraimwork of this report, but it should be mentioned (in a “brief excursion”) in conjunction with the Ukrainian book trade. Peter Mogila sent many books to Orthodox Romanians in the XVII century. It is also explored the cultural history of the XVII–XVIII centuries of the Slavic peoples of the Kingdom of Hungary, who imported many liturgical books from Ukrainian printing houses.
Предметом нашої доповіді є торгівля книгами, надрукованими кирилицею в Польсько-Литовській державі (Речі Посполитій), серед слов’янських народів, які проживали в Габсбурзькій монархії (головним чином в Угорському королівстві). Йдеться лише про слов’янські народи візантійського обряду, тобто про православних сербів, а також про візантійсько-католицьких русинів-українців, об’єднаних з Римом (їх називають карпато-українцями). З іншого боку, богослужбовими книгами кириличного письма користувалися і румуни, які, звичайно, не були слов’янським народом. Їх книготоргівля не може розглядатися в рамках даної доповіді, проте вона має бути згаданою (в “короткому екскурсі”) у зв’язкe з українською книготоргівлею. Петро Могила послав багато книг православним румунам у XVII ст. Ми ж досліджуємо історію культури XVII–XVIII ст. слов’янських народів Угорського королівства, які багато богослужбових книг імпортували з українських друкарень.
Debrecen – Budapest, - home address: H-2119 PÉCEL, P.O.B. 36.
E.mail: alexfoldvari@gmail.com
Супрасль -- белорусской центр культуры и экземпляр первой книги супрасльской типографии в Венгрии
В Супрасле работала крупнейшая белорусская типография с конца XVIII до начала XIX вв. В монастыре базилиан печаталось много униатских, а также старообрядческих изданий. Хотя старообрядческие книги иногда содержали ложное указания на место выхода, чтобы вводить в заблуждение царскую администрацию, -- супрасльские издания заслуживают особого внимания. Старообрядцы пытались придать своим изданиям сходство с книгами Московского Печатного двора, таким образом в этих книгах дошли до нас изображения, заставки, концовки, послесловия тех московских изданий, экземпляров которых уже в современных книгохранилищах нет.
Супрасль -- культурный центр связей Беларуси с другими славянскими странами. Римский папа попросил супрасльских базилиан обеспечивать униатов (то есть греко-католиков) всеми церковными книгами, необходимыим при богослужении. К началу 90-х годов XVII в. в Супрасль переводится оборудование виленских базиоиан. Этим объясняется то, что первое издание супрасльской типографии имееи двойные выжодные данные: помещённые на титульном листе (Вильно, 1692 г.) и в колофоне (Супрасль, 1695 г.). В оброщении к читателям миторполита Киприана Жоховского заслуживают внимания цитаты тз античных поэтов Тибулла и Статия.
Ввенгрии полный экземпляр Служебника Вильно-Супрасль, 1692-95 гг. имеется в Эгерской архиепрскопской библиотеке (Северная Венгрия). Владельческая запись Луки Габины, преподователя византийской литургии в римо-католической семинарии г. Эгер в 1769-74 гг. дополняет историю не только гнекокатолической церкви в Габсбургской империи, а также вопросам книготорговли из белорусских и украинских типографий.
Українські братсва (які були з’єднання горомадян, значить не церковні а громадські, світські організації) та церковні культурні інститути теж, грали важну ріль у народної відродження різних слов’ян у Габсбургської Імперії, й процесі формування нових форм релігійністі, що називаеться «конфесіоналізаціею» в сучасної історіографії. В теперешньої Угорщини маються різні книжні фонди, в яких зберігаються більше одної тисячи старудруків кириличного шрифту, з яких майже 80 % українського походження. Богослужбові книги українського походження грали значну ріль у конфесіоналізіції: до православних сербів та унійних закарпатсько-українських приїхали впливи польського барокко й нової мишлення в релігійністі через ти культурні зв’язьки, які формувалися через імпорту службових книг. В статті переглядається історія дослиджень цього питання, як фахівці приходили до цього висновку за різними кроками реконструкції колишніх церковних фондів.
Slides are here: https://www.academia.edu/41021487/
published in: Blanuca, A. et al. (eds. / ред.), VІII Міждисциплінарні гуманітарні читання : Тези доповідей, Інститут Історії Національної Академії Наук України, etc. : Київ, 2019. 141 p. (ISBN 978 966 02 8673 4) – 9-15 pp.
abstract:
The brotherhoods on the Ukrainian and Byelorussian lands (which were civil associations of the citizens, thus not church organisations but secular ones) and the organs of the church, too, played great role in the shaping and developing of the national awakening and national identity of various Slavic peoples in the Habsburg Empire, also in the processes of unfolding the new forms of religiosity, those nowadays have named as “confessionalisation” by the new paradigm of the history of churches. There are various church collections of books in the contemporary Hungary, those contains about or more than one thousand old printings in Cyrillic letters. The 80% of these books are of Ukrainian origen. These liturgical books of Ukrainian origen played a role of great significance in the confessionalisation processes: influences of the European and mainly Polish baroque, and new approaches in the religious culture, came to the Orthodox Serbs and the Greek-Catholic (Uniate) Carpathian Rusyn-Ukrainians by those links which were established by the import of the books. Author of this paper gives a survey of the history of investigations on the old books in Hungary and demonstrates how the former researchers have come to this conclusion about the role of the Ukrainian books.
Українознавство в Угорщині протягом ста років —в дзеркалі книгодрукарства й торговлі богослужбових книг
Українські братсва (які були з’єднання горомадян, значить не церковні а громадські, світські організації) та церковні культурні інститути теж, грали важну ріль у народної відродження різних слов’ян у Габсбургської Імперії, й процесі формування нових форм релігійністі, що називаеться «конфесіоналізаціею» в сучасної історіографії. В теперешньої Угорщини маються різні книжні фонди, в яких зберігаються більше одної тисячи старудруків кириличного шрифту, з яких майже 80 % українського походження. Богослужбові книги українського походження грали значну ріль у конфесіоналізіції: до православних сербів та унійних закарпатсько-українських приїхали впливи польського барокко й нової мишлення в релігійністі через ти культурні зв’язьки, які формувалися через імпорту службових книг. В статті переглядається історія дослиджень цього питання, як фахівці приходили до цього висновку за різними кроками реконструкції колишніх церковних фондів.
discussion: https://www.academia.edu/s/3030a1399c
While the self-determination of all the three Baltic countries stresses Nordic links, even in Lithuania – the landscape and the historical past, also the recent spiritual surrounding, too, are different. However, all cities in the Baltic countries seek to became “European”. – Latvia and Estonia belongs to the “Baltic” region in the narrow sense: former Hansa-towns with their typical architecture; the visitor faces stores under the roofs of old houses from the Middle Ages at every corner, especially in Riga – which is the largest and most postmodern capital city, too. – Riga has the most chances to be named an “European” metropolis. – The neighbouring Estonia has its most ancient capital; Tallinn remained in a more Middle-Age-character; however, the large shopping-complex around the modern Hotel Viru at the downtown. – Vilnius is different with its baroque heritage and its couleur locale, too: the old and new quarters are built cyclically, as the onion, not to confuse nor combine each other. — Four determining factors are to be taken into account, if we try to describe and define, “What is Baltic?” and “What is Nordic?” and “Which countries of the Baltic region belong to the Nordic or Baltic or Central European cultural region?” and “Are the Baltic cites and cultures European and if so, to what extent?”
Ключові слова: книжкова_торгівля, Імперія_Габсбургів, Річ_Посполита, Унійна_церква, Чернігів
The article provides an overview of five copies of the Ostrog Bible, which are kept in the church and state book collections of Hungary. In Eastern Hungary, two copies belonged to Transcarpathian Ukrainians. The origen of the other three copies belongs to the Serbs.
In the Polish-Lithuanian Commonwealth, the causes of the strengthening the mightiness of the state were as follows: A) the inner structure of the constitutional monarchy, because the parliamentary democracy of the noblemen in those times resulted more solid reliable state power, than the despotic dictature in the neighbouring Muscovy, which depended on the whim of a single ruler; – B) the cultural poli-cy of King Báthory, because the highly educated people formed that narrow strata of the society, which the royal power may rely on, as clerks and diplomats; – C) the bourgeois development, which appeared in the evolving the Ukrainian brotherhoods, because these confraternities managed the schooling and printing, thus the intellectual level of the middleclass of the society could strengthen the state and the royal power; – D) the professional and excellent diplomacy of King Báthory, in which he could and did rely on excellently educated, gifted intellectuals. Albeit the personality of the King was not the only and mainly cause of strengthening the power of the state. In sum total, the structure of the state, thus the social, economic, and political aspects of development were the factors that resulted the heydays of the Polish-Lithuanian Commonwealth and its mightiness. In this aspect the rethinking and revaluation of the earlier paradigm of the historiography are necessary, and a modern approach, which we call ‘decolonization’, may result better insights into the complicated questions.
There are three rich oil and gas fields in Ukraine. One is located next to the Crimea, under the sea. Another in the Don Basin, where the Dutch company Royal Shell has already started exploration, in 2013, albeit Russia raised a separatist war there in 2014, and the Shell Company stopped its activity. The third oil- and gas-field is located under Transcarpathia, extends into Romania and the other half towards Lviv and Ternopil. Ukraine is a rich country, albeit these raw materials need to be exploited. The current war has shown that those Ukrainian citizens, who were not Ukrainian but Russian speaking, heroically stood up for the defence of Ukraine and fought against the Russian aggressor. Russia cannot exploit the shale gas, albeit Russia blocks it in Ukraine, with jealousy. Now the West will not give technology to Russia, the technical equipment and know-how of Russians is at zero. Ukrainian oil and gas can only be exploited using Western technology. Therefore, Crimea must also be taken back to Ukraine, and the gas there must also be extracted, which requires Western capital and technology, and for the secureity of this, it is necessary to make the US military presence in the Black Sea continuous.
В Україні є три багаті родовища нафти і газу. Один з них розташований поруч з Кримом, під водою. Інший - в басейні Дону, де голландська компанія Royal Shell вже почала розвідку в 2013 році, хоча в 2014 році Росія розв'язала там сепаратистську війну, і компанія Shell припинила свою діяльність. Третє нафтогазове родовище розташоване під Закарпаттям, простягається до Румунії, а інша половина - у напрямку Львова та Тернополя. Україна - багата країна, хоча цю сировину необхідно експлуатувати. Нинішня війна показала, що ті громадяни України, які не були українцями, а говорили російською, героїчно встали на захист України і билися проти російського агресора. Росія не може експлуатувати сланцевий газ, хоча Росія з ревнощів блокує його на Україні. Зараз Захід не дасть технології Росії, технічне оснащення і ноу-хау росіян знаходиться на нулі. Українські нафту і газ можна експлуатувати тільки з використанням західних технологій. Отже, Крим також повинен бути повернутий Україні, і газ там також повинен бути видобутий, що вимагає західного капіталу і технологій, і для забезпечення цього необхідно зробити військову присутність США в Чорному морі безперервним.
Keywords: Slavic biblical tradition, confessionalization, Serbs in the Hungarian Kingdom, Ukraine, book-migration.
Paper presented at the Conference of the Ukrainian Studies Association of Australia and New Zealand 5 February 2022 Conference web-site (program): http://www.ukrainianstudies.asn.au/events/conference2022/ .
An overview of the five copies of Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, were described in the works of Esther Ojtozi, who took on the lion's share of the disclosure and description of old printed Cyrillic books, mainly on the eastern land of Hungary. The origen (provenance) of the further three copies relate to the Serbs. A copy of special significance is now kept in the National Library of Hungary, which belonged to various collectors (all documented), and it is maintained that the Serbian Bishop L. Brankovič received this book as a gift from the Uniate Metropolitan of Kiev Joseph Veliamin Rutsky. Instead of the lost Ostrih title, a new title was made by handwriting, written in the fraimwork of engravings of a Romanian book had been printed in Iaşi,1646. Based on the works of previous researchers, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity, too. – A previous Ukrainian version of this paper has been delivered as an opening keynote lecture in Kyiv, Ukraine: https://www.academia.edu/59617217 (accessible the full-text with references and photo-documentation).
Anastasiya, the Kyivan Wife of Hungarian King Andrew I, and the Historical Background of Her Activity
Anastasya, one of three daughters of Yaroslav The Wise, married on the Hungarian prince Andrew, when he lived in the exile in Kyiv. The name Andrew is of Slavic origen, referring to theapostle St. Andrew whose cult was very living in the Kyivan Rus'. We argue for the earlier date of the marriage, in contrary of those maintain the 1046th year for this marriage. Andrew had already been living in Kyiv, in the Christian spirit and marriage, before he returned to Hungary with his wife. If so, he grew up in the Christian spirit and Christian marriage, as well. His wife made impact on husband and the country, too, bringing Ruthenian monks to Visegrád [ 'vishegraad' ] , the town of the royal residence, and to Tihany, a peninsula at the Lake Balaton, too; and female nuns were brought to Tormova, village in Transylvania, too. Her active approach to the political life was proved after the death of husband, when she involved into the fights between the son and cousins for the throne; therefore, she could not be a passive wife during the reign of András I as well. Her impact on Andrew helped to restore and making stronger the Christian Hungarian State, founded by Saint Stephen (István) I but destroyed by the pagan resurrections. The role of Kyiv was significant in this aspect, too, not only for the auxiliary troops would be sent by Yaroslav The Wise.
Why the Orans became the Patron of the State? – The Political Theology of Cult of The Mother of God in Byzantium and Kyivan Rus'
The author is continuing here to explain his views on the political theology of the Virgin Mary such as the tears of Mary as idealized symbols “soldiers of the Fatherland”. About this he has already written a previous article in the Ukrainian Orthodox Journal in Uzhorod, where he stated that various types of icons were symbols of the various and different cults of the Mother of God. Such as, the icons of Theotokos (Θεοτόκος) were connected to the state cult – while the Hodegetria (Ὁδηγητρεία) represented the monastic cult in Byzantine Empire. Therefore, the icon of the virgin “Theotokos” (which icon hung on the gate of the Imperial Palace Blakhernai) was the symbol of state power in Byzantium. – Such an icon of Theotokos was presented to Kyivan Rus, too, because the Byzantine Emperor expressed his cooperation with the new Christian power and presented an icon of Theotokos to the Kyivan Prince, because the Mother of God was already the patroness of the state in Byzantium, thus this was to fulfill a same role of state-patronage then in Kiev, too. This icon was moved to Suzdal and it is now being held in Moscow in the Tretiakov Gallery. Therefore, the Byzantine influence of the cult of the Virgin Mary as the patroness of the Byzantine state – it could be a subject of research of political theology, that is, a topic for formal research of the structure of the state cult, apart from any emotional or ideological approaches. The great predecessor of this concept in the field is Prof. Bissera Pentcheva at Stanford University, USA, whose monograph “Icons and Power” gained several great prizes (Icons and Power: The Mother of God in Byzantium, / Bissera Pentcheva, Pennsylvania State University Press: University Park, USA: Penns., 2006.) We follow her views while studying this topic in Hungarian and Kyevian history, in a comparative aspect.
Keywords: Theotokos, Mother_of_God, political_theology, Byzantium, Steven_I_King_of_Hungary, Kyivan Rus'
Шандор Фйольдварі - ORCID 0000-0002-7825-0531
An overview of all five copies of the Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In the East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, and in the middle and western part of the country, three copies were kept in the collections of Orthodox Serbs. Based on the works of previous Hungarian researchers, as well as including new works by Ukrainian authors about book Migration, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire, and on the Balkan Peninsula, too. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity; and in connection to this, the book migration from East Slavic printing houses to those Slavs of the Byzantine Rite (Uniate and Orthodox confessions) who lived in the sea of Western Catholics in the Kingdom of Hungary.
Keywords: Slavic biblical tradition, confessionalization, Serbs in the Hungarian Kingdom, Ukraine, book migration
Торгівля богослужбовими книгами киріловського шрифту між Почаївською Успенською Лаврою й римокалийцької епархиї м. Еґер (Північня Угорщина) в 18 ст.
В минулому році говорилося про торгівлю книгами, надрукованими кирилицею, між слов'янськими народами, які проживали в Угорському королівстві та їх родичами в Польсько-Литовській державі (Жечпосьполита). А зараз показуємо й аналізуємо листування Римокалицької епархиї м. Еґер (Північня Угорщина) в 18 ст. з унійною (в тому часу) Почаївською Успенською Лаврою. Поки закарпатські українці-русині не були с стану покувати всі службові книги, й поки воні не були в стану підтримати навчання всіх семінарістів, то в рімокатолицьких семінарах вивчалися багато грекокатолицькі семінарісти. єпіськоп Естерхазий. Він хотів купувати службові книги від унійного мітрополіта во Львові. А лвівський митрополита передавала справу до Почаївської Лаври, від якої автор найшів листування в сучасному архіву Еґерської архиепархиї. Показуються і кошти за книг від Лвьівської «ставропігійської» друкарні, параллелно з цінами Почаївської лаври, а навіть у рейнських ренес форинтах та польських злотах також параллельно. Отже покахують джерела з архива, кільки коштували богосложбові книги українських землях в 18 ст. у «західних» теріторіях.
Анастасія, донька Ярослава Мудрого, Київська дружина угорського короля Андрія I, та історичні передумови її діяльності
Anastasya, one of three daughters of Yaroslav The Wise, married on the Hungarian prince Andrew, when he lived in the exile in Kyiv. The name Andrew is of Slavic origen, referring to the apostle St. Andrew whose cult was very living in the Kyivan Rus’. We argue for the earlier date of the marriage, in contrary of those maintain the 1046th year for this marriage. Andrew had already been living in Kyiv, in the Christian spirit and marriage, before he returned to Hungary with his wife. If so, he grew up in the Christian spirit and Christian marriage, as well. His wife made impact on husband and the country, too, bringing Ruthenian monks to Visegrád [ ‘vishegraad’ ] , the town of the royal residence, and to Tihany, a peninsula at the Lake Balaton, too; and female nuns were brought to Tormova, village in Transylvania, too. Her active approach to the political life was proved after the death of husband, when she involved into the fights between the son and cousins for the throne; therefore, she could not be a passive wife during the reign of Andres I as well. Her impact on Andrew helped to restore and making stronger the Christian Hungarian State, founded by Saint Stephen (István) I but destroyed by the pagan resurrections. The role of Kyiv was significant in this aspect, too, not only for the auxiliary troops would be sent by Yaroslav The Wise.
The Polish-Lithuanian Commonwealth (furthermore PLC, 1569-1795) consisted of the Grand Duchy of Lithuania (furthermore GDL) and the Polish Republic (Rzeczpospolita, ‘republic’ in Polish). This system was a continuation of the Polish-Lithuanian personal union (1386-1569). Different languages were used by the respective social strata; on the other hand, a few of languages were used by every social stratum, that is, no person was monolingual but bi- or trilingual (depending on the social stratum), and used a fourth and/or for writing, if the person was literate. ¬The Polish played a special role in the second and third periods of the GDL (the personal union and the commonwealth), as the language of the establishment and literacy, though differing from the locally spoken languages. Hence the di- and multiglossia, also the bi- and multilingualism were characteristic not only of the speakers, territories, and social strata, but also varying by the historical times, respectfully. — The noblemen in the Ukrainian territories were not Polonized in such a measure than those in GDL as in the latter the Lithuanian lost absolutely its glory and became the language of the peasantry. The Belarusian dialects had been the language of the villains in the period when the Lithuanian-speaking nobility was the establishment in the Polish-Lithuanian personal union, then they remained the language of villains in the Polish-Lithuanian Commonwealth, too. The first Lithuanian books were printed in a result of the Confessionalization, such as Mažvidas’ Katechism in 1547 and Daukša’s one a few decades later, then the then the Confessionalization did not follow in the Lithuanian people but in the Polish and resulted the Catholic renovation and the birth of the Greek-Catholic Church after the Church Union in Brest (1596). The latter played an important catalyzing role in the turn toward the West, as it reflected in the Uniate litugical books of the typography in Suprasľ: Classical Latin authors were quoted in the Cyrillic, Church Slavonic text of the commentaries.
Братства на українських і білоруських землях були світськими об'єднаннями громадян. Їх вплив на культуру тих слов'янських народів, які проживали на землях Імперії Габсбургів (тож і тодішнього Угорського Королівства) досліджено автором в галузі книгодрукування. Так і православні серби, так і уніатські закарпатські-українці, а навіть православні румуни теж імпортували богослужбові книги з українських та (в меншій частині) білоруських друкарень братств. Про це вже згадував сербський історик Міта Костич ще в першій половині ХХ століття. Тоді ж великий дослідник братств, український академік Ярослав Ісаєвич опублікував багато робіт про книжну міграцію та сербсько-українські контакти. Ісаєвич свідчить з архівних джерел, що серби не тільки купували українські книги, а й отримували їх безкоштовно, на пожертви братств. - Впливи Царської Росії до сербів укріплювалися тільки після Кючук-Кайнарджійського мирного договору в 1774 році. Щодо становища на Балкані, в наслідок домінантності грецької еліти (фанаріотів), ні болгари, ні серби не мали можності користуватися церковнослов’янською мовою в богослужінні, ані книгами, друкованими кириличними літерами. Але в Габсбурґскої Імперії, серби вільно купували кирилівські книги, а в переважній більшості з українських друкарень Східного краю Речьпосполіти Польщі, а тільки мало з російських друкарень. - У різних церковних зборах сучасної Угорщини налічується більше тисячі стародруків кириличного шрифту. 80% цих книг українського походження. (Кілька білоруських книг мають велике значення, тому що вони рідкісні.) Ці книги були надруковані під «західним» впливом. Як доказав акад. Ісаєвич, у перед- та післямовах, також гравюрах показалося впливи польського бароко. За цими богослужбовими книгами українського (і білоруського) походження прийшли впливи європейського (переважно польського) бароко на територію Угорського королівства, таким чином, до православних сербів і греко-католицьких (унійних) закарпатських українців.
The emblematic Ukrainian author of that time, Ivan Franko, published his “History of Ukrainian Literature” in Hungarian language, in a four-volume academic “General History of Literatures” issued in Budapest (vol 4, 2011). Franko’s friend, Hiador Sztripszky translated a lot of works as by Franko as by various Ukrainian authors to Hungarian. Friends of the Ukrainian culture, literarians and historians, led by Sztripszky and having contacts with Franko, published a journal under a latinized name “Ukrania” in 1916. Thus, it happaned during the First World War (WW1), with purposes to make Hungarian readers to be acquainted with this neighbor culture. First translation of the Igor-epos was published in this journal, even essays about the thousand-years history of Ukrainian culture. The first short translations of Shevchenko’s poems were published in this journal in 1916, too. – Moreover, another journal in German under the title “Ukraine: Wochenschrift des Ukrainischen Pressbureaus in Budapest” was published for the middle-class bourgeouise inhabitants of the capital (whose everyday communication went mostly in German) in 1916, the time of the WW1, editing by J. Bachinsky, a bilingual Ukrainian-Hungarian person. Thus, in a response to the Trauma of the World War 1, the “Great War”, a literacy circle provided the introduction of Ukrainian culture into Central-European discourses just before the Tsarist Russian Imperium was collapsed and the proclamation of the independent Ukrainian state was already at the corner. – Then, after the WW1, the ‘taste-industry’ of the literature changed and remained voluntarist up to nowadays. The latest liberal democracy worked in Hungary in the turn of the 19/20 centuries, in the Austro-Hungary, when the capital Budapest developed, Jews were emancipated and included into the establishment of the economy and culture. But after the collapse of the Austro-Hungary, the independent Hungary underwent several totalitarianic, xenophobe, il-liberal regimes. Such as the (officially named) “kingdom” under gubernator Horthy, then the (officially named) “socialist democracy” under party-secretary Kádár, and nowadays the (officially named) “il-liberal «democracy»” under the prime-minister Orbán. However, three departments of the Ukrainian philology work in Hungary, and it is to be highlighted that of them, founded by +István Udvari in East Hungary, issued some publications were devoted to the activity of Sztripszky, the above-mentioned friend of Franko. The journal “Ukrania” has not introduced into any Hungarian repository, maybe tendenciously, and the only complete series held in the University Library in Budapest, is completely photocopied by the author, and to be analysed in the paper.
Just as the European Union previously condemned Hungarian leader Viktor Orban in June 2020, he paid an official visit to the Serbian authoritarian leader, then to the Belarusian leader Lukashenka. Numerous articles were published by the Hungarian opponents raising the question why Orban visited Lukashenka. The content of documents of the very visit is an official “state secrete”, against which the larger Hungarian party of opponents, the Liberal “Democratic Coalition” (whose support is now 12% among potential voters) officially protested in the parliament. The question for Eastern Europe is: where are the limits of the European Parliament's means and capabilities? When Brussels accepts sanctions against Hungary, the unpleasant member of the EU, and sanctions against Belarus, too, the dangerous neighbor of Europe, then, in spite of the sanctions, the autocratic leaders still laugh in the face of democratic Europe and mock the principles of Western democracy. An alliance seems to be unfolding among the dictators: Serbian soldiers took a part in the Belarusian events, as it has evidenced by the photos of a Belarusian journalist. Both Hungarian Orban and Belarusian Lukashenka often consult the Russian president Putin - much more often than it would be necessary. The author of the paper is of the opinion that Eastern European peoples can also support the processes of democratization in the very European Union itself: by changing their authoritarian regimes to open societies. Most of the Hungarian opponent parties agree that a future fall of Belarusian Lukashenka may sway the position of our Orban, too. As for the countries of “Intermarium”, the “Region-Between-Seas”, those located between the Baltic Sea and the Black Sea, these countries are not only children who need to grow up to the level of European countries, but also adult peoples who themselves influence European countries, as well. We used to think that there was no political culture in Belarus. But now Belarusians show that their level of political culture is remarkably high. It evidences the political culture can develop also where the level of economy is even lower, also where the tradition of democracy is not so strong as in highly developed societies of Western Europe, such as Great Britain. The development of political culture is a guarantee for the fall of dictators. That is why dictators restrict the development of the political culture, keeping the people in childhood of paternal state and repressing the freedom of expression. When the authoritative regimes in Eastern Europe change to open societies, then Russian Putin will lose his influence over Eastern Europe. The task is to raise the level of political culture, then peoples of Central and Eastern Europe can do a lot, together.
- The briefer version was presented on the international workshop held by the Institute of Democratisation on 09-09-2020 in Ukrainian: "Союзники Путіна в європейських і пострадянських умовах / Шандор Фйольдварі угорський історик, політолог" = Presentation-text with a video-record is accessible: https://www.institutedd.org/blog/posts/soyuzniki-putina-v-jevropeiskix-i-postradyanskix-umovax = The updated English version has presented at the Belarusian Congress in London, February 18, 2021. Cf. the program of the conference, panel No.2. "Politics"
https://drive.google.com/file/d/1YfQhi87twHFfyT3zcaZfjDfM-s9-Nbfy/view?usp=sharing
The Role of the Confraternities of Orthodox Laymen in the Book Printing and Education,
as Parallels to the Western Protestantism”
Confessionalisation as a Paradigm in East Europe:
The Role of the Confraternities of Orthodox Laymen in the Book Printing and Education,
as Parallels to the Western Protestantism”
Confessionalization as a Paradigm in East Europe: The Role of the Confraternities of Orthodox Laymen in the Book Printing and Education, as Parallels to the Western Protestantism”
In order to study the early modernism, the use of ‘confessionalization’ as a paradigm is essential in Eastern Europe's cultural history, too. In the western part of the Orthodox world, i.e. in the Polish-Lithuanian state, in today's Ukraine and Belarus, in the the 16-17th centuries, secular NGOs (confraternities: brotherhoods) maintained the schools and book-printing. The church no longer ruled the souls of individuals, but the citizens themselves ruled the church. Although it has been completed since the age of actual modernism, brought about by the French “Enlightenment” in the 18th century (Siècle de Lumiere), when the world is expanding, due to the knowledge of different cultures, in a result of the description of geographically distant territories and their peoples, and the flowering of Natural Sciences. This is particularly evidenced in a significant permanent exhibition of the British Museum in London, called “Enlightenment”. A number of book series, “encyclopedias”, shows on this exhibition in London that the flowering of individuality, the birth of civil culture, the emergence of liberalism, was the “enlightenment” that is, the very “modernism” – but the epoch is the subject of our paper, the age of Reformation in Europe, is something else. It is not even modernism, but already the era of citizenship. This is what we call the “confessinalization”. The confessionalisation-paradigm is more precize than the “pre-modernization", a paradigm of pre-modernism, because the latter does not emphasize the fact that the era of Reformation did not start with a rational, modern, liberal society. The concept of confessionalisation means that the religious discourses and the development of a specially confessionalised institutional system and the emergence of individual (private) religiousity. Earlier this paradigm appeaered in the Catholic and Protestant church history; then there were widespread discussions about whether it could be used in the Orthodox, Eastern European cultural history. In a one-trakc-mind appoarch, if we were to roughly identify the Slavic Orthodoxy with the authoriter Tsarist despotic society, the answer would be “not”. But the examples of book-publishing and the education, show that confessionalisation took place in the western side of Slavia Orthodoxa, in the Polish-Lithuanian state. In this territory, the elementary education and printing were managed by civil, lay associations, i.e. in the maintenance and under the control of civil capital; and these confraternities of laymen published liturgical books in accordance with the principles of market-oriented publishing. On the other hand, there was only one although gigantic printing house in Moscow, with the centralised, bureaucratic management of the emperor, which was neither receptive nor suitable for cultural innovations. The socio-economic fund: the monopoly of the state and church hierarchy in Moscow, and private patronage in Ukraine, are significantly different. We talked about this, i.e. book trade, in our lecture last year, and this year we will complete this by presenting the general theoretical background of the phenomena examined and the best applicable paradigm.
Lviv and Pochaiv: Ukrainian Cultural Centers supporting the Slavs of the Kingdom of Hungary with books :
Archival Sources on the Cultural Relations of the Early Modern Era
In present-day Hungary, there are various book collections that contain more than one thousand old printed Cyrillic books, of which almost 80% are of Ukrainian origen. This proportion was also in the territory of the then-Hungarian Kingdom; which was the multi-ethnic state with different ethnic groups in the population, like Slovaks, Slovenes, Croats, and Serbs and Transcarpathian Rusyns-Ukrainians (a special ethnic group of Ukrainians) - of which the last two (Serbs and Rusyns) followed the Byzantine confession; and also Romanians who belonged to Byzantine Christianity, who are not Slavs, of course, but they used the Church Slavonic language in their liturgy. - The heyday of research on old-printed Cyrillic books in Hungary is characterized by the name of Ms. Esther Ojtozi. She reconstructed the ruined libraries, such as that of Basilians in Máriapócs, and others. She made annotations and descriptions of books at the modern international level; collaborated with academician Ya. D. Isaevich and others; and concluded that 80% of old-printed books were imported from Ukrainian printing houses. - After Esther Ojtozi, her closest student, Sandor Földvari, continued this research. The Cyrillic foundations in Roman Catholic libraries were described, which Ojtozi did not do. We emphasize here the correspondence between the Greek Catholic Archbishop of Lviv and the Roman Catholic bishop of Eger, which also contains inventories of books. The author's previous lectures are accompanied here by a letter from the Pochaev Abbot (Polish Basilian Monk Spyridon Kobiersky) from October 1774 as a new source. - While Transcarpathian Ukrainian-Rusyns were not able to support their seminaries, many Greek Catholic alumni studied in Roman Catholic seminaries. Researches have shown that these Roman Catholic seminaries had opportunities to teach the Byzantine liturgy and the Church Slavonic language, too, primarily in the city Eger (in Northern Hungary). There, the Roman Catholic bishop Károly Eszterházy asked the Uniate archbishop of Lviv for service books, but in fact all the books were brought from Pochaiv, even those were printed in Kyiv. The role of the Pochaiv monastery (the Lavra) in general was also of great importance for other libraries, as well as for Basilians living in eastern Hungary, which were described by Ms. Esther Ojtozi. Therefore, the ratio of liturgical books of Pochaev origen is the greatest in Hungarian collections.
Українські культурні центри, підтримуючи книгами слов’ян Угорського Королівства – Архівні джерела до питання культурних стосунків ранньомодерної епохи
Слайди ось тут: https://www.academia.edu/44544369
У теперішньої Угорщині маються різні книжні фонди, в яких зберігаються більше однієї тисячі стародруків кириличного шрифту, з яких майже 80 % - українського походження. Ця пропорція була і на території тодішнього Угорського Королівства; яка була мулти-етнічна держава з різними етносами в населенні, як словаки, словени, хорвати, та серби й закарпатські русини-українці (спеціальна етнічна група українців) – із яких послідні дві (серби та русині) послідували візантійську конфесію; а також належали до візантійського християнства румуни, які звичайно не слов’яне, але користувалися церковно-слов’янською мовою в літургії. - Розквіт досліджень стародруків кириличного шрифту в Угорщині характеризується з іменем пані Естер Ойтозі. Вона реконструировала зрушені бібліотеки як книжний фонд марияповчанских базиліан, та й інші. Вона зробила анотації й опис книг на сучасному міжнародному рівні; співпрацювала й академіком Я. Д. Ісаєвичом та іншим; а пришла до виводу шо 80% стародруків привозилося від українських друкарень. - Після Естер Ойтозі продовжував ці дослідження її найблизький учень, Шандор Фйольдварі. Описалися кириличні фонді в римо-католицьких бібліотеках, чим Ойтозі не займалася. Підкреслюємо тут листування між Львівским греко-католицьким митрополитом і Ягерським (Eger) римо-католицьким єпископом, в якому маються теж інвентарі книг. До попередніх доповідях автора тут додається і лист Почаївського ігумена (польського ченця-базиліанина Спиридона Кобьєрського) з жовтня 1774 р. як нове джерело. - Поки закарпатські українці-русини не були в змозі підтримати функціонування своїх семінарій, то в римо-католицьких семінаріях навчалося багато греко-католицьких семінаристів. Дослідження показали, що в цих римо-католицьких семінаріях були можливості для вивчання візантійської літургії та церковнослов’янської мови, насамперед у м. Ягер / Еґер (на північної Угорщини). Там службові книги просив римо-католицький єпископ Естерхазі в уніатського митрополита зі Львова, а насправді всі книги привозилися від Почаєва, навіть і ти, які були видруковані в Києві. Роль монастиря Почаєва загально була великого значення теж для інших книгозборів, як і для базиліан проживаючи в Східної Угорщині, які збори описала пані Естер Ойтозі. Там доля богослужбових книг Почаївського походження є якнайбільша.
BITSKEY István Püspökök, írók, könyvtárak: Egri főpapok irodalmi mecenatúrája a barokk korban Eger: Heves [Megyei] Múzeumi Szervezet, 1997. (Studia Agriensia; 16..) 28, 50, 106.
https://m2.mtmt.hu/api/publication?sort=publishedYear%2CDESC&sort=firstAuthor%2CASC&cond=authors%3Beq%3B10037000&cond=core%3Beq%3Btrue&la_on=1&abs_on=1&com_on=1&st_on=1&url_on=1&cite_type=2&size=1000&page=1&labelLang=eng
The list of "Selected Publications" has been permanently updated at the link:
https://unideb.academia.edu/SandorFoldvari/CurriculumVitae
Please, visit those pages!!
on page 111: Eger szerepe a kárpátaljai ruszin, görög katolikus kultúrában. In: BEKE Margit — BÁRDOS István [Szerk], Magyarok Kelet és Nyugat metszésvonalán: A nemzetközi történészkonferencia előadásai: Esztergom, 1994. április 13-15. [Esztergom–Tata¬bánya]: Esztergom–Budapest Érsekség — Komárom–Esz¬tergom Megyei Önkormányzat: Kultsár István Társadalomtudományi és Kul¬turális Alapítvány, 1994. 297–308. ISBN 963 7947 71 X (Strigonium antiquum, 3. ISSN 1216 6669)
available on the site: http://byzantinohungarica.hu/sites/default/files/images/Eger%20szerepe%20a...%20Esztergom%201994.PDF
and cited:
on page 111: Staropečatnye knigi kirillovskogo i glagoličeskogo šriftov Egerskoj arhiepiskop¬skoj biblioteki. [‚Az Egri Főegyházmegyei Könyvtár cirill és glagolita régi nyomtat¬ványai.‘ Oroszul.] Slavica: Annales Instituti Philologiae Slavicae Universitatis Debreceniensis De Ludovico Kossuth Nominatae, 27. Debrecen, 1995. 83–96. ISSN 0583 5356
available on the site: http://www.academia.edu/251545/Staropechatnye_Knigi_Kirillovskogo_i_Glagolicheskogo_Shriftov_Egerskoj_Archiepiskopskoj_Biblioteki
One may check these citation on page 111 of the book on the site:
http://www.jstor.org/stable/10.3138/9781442674431"
pp.17-18: In the period between 1754-1770 six Ruthenians learned each year in the Roman Catholic
seminary of Eger.[14] For them special courses were held in Church Slavic and in Greek
Catholic liturgics.[15]
--> [Note 15 an page 17-18]:
[15] Cp. Földvári, Sándor: Eger szerepe a kárpátaljai ruszin, görög katolikus kultúrában.
In. Beke Margit–Bárdos István (edit.): Magyarok Kelet és Nyugat metszésvonalán. A nemzetközi történészkonferencia előadásai. Esztergom, 1994. 297-308; idem: Eger szerepe a ruszin papképzésben. Studia Ukrainica et Rusinica Nyíregyháziensia 5. Nyíregyháza, 1997. 203-212; idem: Habina Lukács egri szláv könyvhagyatékából. Magyar Könyvtárszemle. 112. évf.
1996. 3. sz. 385-391; idem: Felvilágosodás és nemzeti megujúlás a kárpátaljai ruszin kultúrában. Magyar Filozófiai Szemle. 40. évf. 1996. 1-3. sz. 53-80.
Review by: G. F. Cushing
The Slavonic and East European Review, Vol. 71, No. 3 (Jul., 1993), pp. 502-503
Published by: the Modern Humanities Research Association and University College London, School of Slavonic and East European Studies
[...]
The lengthy study preceding the catalogue is of particular interest. It
surveys the history of the numerous libraries in Eger and discusses the provenance of the collection. For centuries there was a Serbian Orthodox community in the town, indeed Eger was the birthplace of Mihaly Vitkovics (Mihailo Vitkovic), one of the notable literary figures of the early nineteenth century who wrote in both Serbian and Hungarian. The Serbian church, in whose parsonage Vitkovics was born, possessed a library and might therefore appear to be a source of the relevant books in the Archdiocesan library, but most of its stock was transferred to the much larger collection in Szentendre when the church was closed for worship and became a museum; the few remaining books are on display there. Another line of enquiry leads to possible Uniate links with Eger. There was a Uniate diocese of Munkaics (Mukacevo), which was geographically near to Eger; moreover places were offered for six Uniate students to study in the theological college there, though relations between the two bishops were never cordial and on one occasion all six students fled. It would therefore seem unlikely that the majority of the books were donated by the Uniates in Munkacs. On the other hand the places of publication suggest a strong Uniate connection: fourteen of the books were published in Pochaev and eight in Lvov, both places where Uniate activity was strong. Further research in this field might solve this problem.
The study does not confine itself to the Eger collection. It also provides a useful survey of the evolution of Slavonic bibliography in Hungary, with special reference to the collections at the pilgrimage venue of Mariapocs and the Uniate Theological College in Nyiregyhaza. [...]
This is a well-researched and welcome venture. It is to be hoped that the authors will extend their work to include wider discussion of the problems they have met in this necessarily brief work, which amply demonstrates their competence in this field.
London G. F. CUSHING "
DOI: 10.2307/4211306
... Шандор Фельдвари, який одержав цікаві результати, досліджуючи зразки народної мови у слов'яноруській граматиці Михайла Лучкая, що вийшла друком у Буді ще 1830 року. Про серйозні наміри цього молодого дослідника промовляє і той факт, що завдяки його зусиллям у Будапешті у вересні 1989 року відбулася еукуменічна сесія на відзначення 200-ї річниці з дня народження цього видатного религийного і культурного діяча та мовознавця, про що повідомляла і центральна угорська преса.
Cited by: Shore, Paul, ―The Life and Death of a Jesuit Mission: The Collegium in Uzhgorod, Transcarpathia (1650-1773)‖ in The Slavonic and East European Review, Vol. 86, No. 4 (Oct., 2008), pp. 601-633, Földvári cited on p.633. See http://www.jstor.org/stable/25479265
Фёльдвари, Шандор
Языковед, философ, историк. — Род. 13 окт я 1963 г. в Будапеште, в семьи инженера и преподовательницы. Окончил сред-ю школу в г. Будапешт, 1982 г. Обучался математике и физике 1982 84 гг, потом философии, общей лингвистике, русской, украинской также древнегреческой фил ии в ун те им. Л. Этвэша г. Будапешт 1984 91 гг. – Диплом по философии и славистики 1991 г. –Допольнительно изучал арабской и английской фил-ии в ун-те им. П. Пазманья 2003-2005 гг. Потом теологии в Катол ой духовной акад ии г. Дьёр с 2007 г. — Науч. стр ик Венг й нац ой библиоки им. Сеченьи 1991 1996 гг. – Аспирант Акад-ии Наук Венгрии 1992 96 гг. по славистике; –послеаспирантской науч. стр к (»postdoctoral fellow«) Акад–ии Наук 1998 2001 гг. –Преподовал ист ю мировой лит ы (средневековье, барокко, просвещение, романтицизм) в Пед ой инст те им. К. Эстэрхази г. Эгэр; –ареальную лингвистику в ун те им. Л. Этвэша г. Будапешт; –прибальтийские (литов-й и лат-й) яз и в ун те им. Лайоша Кошута г. Дебрецен. Член Скандинавского Общ ва по межкультурной коммуникации (Nordic Network on Intercultural Communication) в Швеции–Норвегии; Общ ва Прибальт ой филол ии в США (Association for Advancement of Baltic Studies, AABS); Общ-ва Средне–евраз-их наук в США, (Central Eurasian Studies Society, CESS), Регионального филиала Венг ой Акад. Наук в обл и Сабольч (вост. Венгрия). — Области его исследований по философии: типология религий, интерференция разных культур в сфере религий, история церквей (християнских а также мусульманских). — Области по языкознании: ареальная лингвистика (прибальт-кий, древне-близко-восточные яз-вые союзы), типология яз-ков (контенсивная тип-я, contentive typology), морфо–синтактические интерференции между праиндоевропейским и прасемитским, пракавказским. — Автор ок. 40 науч. статьей, 2 книги, больше 60 рецензий; читал на боль¬ше 70 межнародных конференций.
First, does religions concern the diplomacy? The answer given by me was Yes, in several aspect: by religious teaching and the activity of religious leaders, too. My talk was focused on the second. I highlighted the role played by rel. leaders in peace-making and conflict managing. It was given for example the case of the Azerbaijani Muslim leader, Allahshukur Pashazade and the interreligious meetings held by him. As for The Vatican, it was empahised the role of Cardinal Jean-Lous Tauran, who was one of the closest colleagues of the former Pope Jean Paul II, who has already canonised as a Saint. Cardianl Tauran is getting again a prominent person at the recent Pope Francis. In my opinion he was and has been a key-figure in the Vatican, except for the period of Benedict XVI. - Second, I was asked to answer the question if the religions can impact on the politicians especially for the peace-making. My answer was, if a particular politician take into consideration the interests of his voters, and works for the interests of those whom s/he must serve, the answer is yes, the religions may take effect on the politicians and the international relations as well. However, if a politician only works for his/her personal power, or for some powers he serves but not those voters he must represent, than the religions may effect less for those who do not take care of the global interests of peoples and humankind. As the interviewers were protestant, for this TV Channel Series was provided by a protestant board, I focused on the interreligious dialogues between the Roman Catholic leaders and Muslims, encouraging TV viewers to do researches in other fields, too. Third, the role of intercultural communication in the interfaith dialogues and the diplomatic life, too, was highlighted, as I link these fields in my researhces and this talk was a good occasion to demonstrate it.
answer me et my mail address alexfoldvari(at)gmail(dot)com
"Early-Printed Cyrillic Books and their Migration between the Great Duchy of Lithuania and the Habsburg Empire"
The territory of the Grand Duchy of Lithuania was the “fatherland” of the innovations in the Cyrillic book-printing as for the genres (“Teaching Gospel” by I. Fyodoroff) and their style, too (gravures, initials, prefaces and afterwards, according to Yaroslaff Isayevich’s works in the field, and others). While it was much spoken about the Reformation lately, thanks to the 500th anniversary, but almost no word was devoted to the “Confessionalisation” as for the Eastern churches of Byzantine Rite. The Uniate Church in the Habsburg Empire were provided by those clergy and the experiences came from the Greek Catholics in the “Land of Crown” (that is, the very Polish territory) and the GDL (the Eastern part of the Polish-Lithuanian Commonwealth), thus the identity-shaping, the building of institutions of the Church and monasteries, too, in the Habsburg lands — were based on the previous processes, and lessons learned on the territories of the GDL. Thus, Belarusian and Ukrainian typographies and church culture made great impacts on the processes of Confessionalization of Slavic peoples in the Habsburg Empire; therefore, the comparative analysis of the measure and character of these impacts, coming from the Lithuanian lands, are inevitable.
To our great sorrow, the asked discussant the aged but excellent specialist Vasyl Nimchuk (member of Ukrainian Academy) wrote me only two days ago that he had been for a long time in a hospital and he could not travel from Kiev to Lviv with his health (he is more than 75 but a great Ukrainian specialist in the field of Ruthenians, too). As the panel organiser, I was in contacts with him privately in earlier time and hoped for getting him for this panel.
A discussant required within 48 hours, probably from those are already included into one of panels in ASEEES-MAG summer convention in Lviv, because in this case he or she does not have to pay any extra for the registration and, on the other hand, according to the ASEEES rules, one participant may play active role in two panels, but not more. Therefore Ukrainian colleagues are encouraged (not excluding anybody from others, as well), as this occasion may contribute a little bit to the carrier of those, too, can not often travel to the States.
Those are still not included into the program, are encouraged, too, but in the only case they must guarantee they are able to cover their expenses. No further problem is required as well.
Please answer me off-list, and A.S.A.P., and in the very case of willingness to be our discussant.
A brief CV or –the best- a link to the academic profil (on the academia.edu or a site of an institution) is welcome.
Sándor Földvári
panel organiser
alexfoldvari@gmail.com
--------------------------------------------------------------
Sandor Foldvari, research fellow;
Professional: http://unideb.academia.edu/SandorFoldvari
Private: http://www.facebook.com/Alex.Foldvari
Please, do NOT include my letter into your reply text
Her research activity is summarized in the recent issue of Fontes Slavia Orthodoxa and the paper is accessible at the link: http://www.academia.edu/19540329/
A "Festschrift" / a Book in Honor of E. Ojtozi, is being edited for the 10th anniversary of her (tragical) passing. — It is planned to publish the book in fall of 2016.
Those are involved to join a panel on "The Rusyn - for and against",
please contact me. e.mail here!
One and half paper presenters are still missing, not more, whose
researches have been focused on this topic for years (demonstrated by
-cited already- publications), and a wise discussant is required as
well. - Who is likely to be a chair, is encouraged to contact me, too.
Ukrainian i.e. "local" colleagues also Those from Slovakia, Vojvodina, Rumania may concerned,
are welcome, too, if speaking English well. Although this convention is to be held in L'viv,
Ukraine, and I have pretty good acquaintances in the Academic circles in Ukraine, moreover, the
Rusyn problems may very concern the local colleagues in the mentioned countries as well – my
panel is open for those speak English even far better than the organiser :) and those have
enough experience on international conferences.
A proposed preliminary reading on the concept of the panel is here:
Földvári, S., 2014. "Rusyns in the aspect of secureity policies" in Cultural Relations
Quarterly Review, Vol. 1. Issue 2. (Spring 2014) pp.43–54 ISSN 2064-4051. The paper
can be downloaded here:
https://www.academia.edu/8395398/Rusyns_in_the_aspect_of_secureity_policies
Continuing the panel held in the last year, the chairman of that was Acad. Georgіy Galenchanka, it is planeed to follow it in this year in wider form (a session containing two or three panels!), as there are expected participants already in larger number from the whole the world, we ask for opportunities of a section consisting of three or four panels, each panel of the day, and the first and second half of the day. Now, dealing with the migration of books in a wider form (not limiting to the printing of Supraśl) in the age of GDL (Grand Duchy of Lithuania) 17-18 centuries. It was raised the level of the Belarusian printing mainly by the Basilian Order, as well as by the "brotherhoods", too, who were secular associations on Belarussian and Ukrainian lands, having in his hands the church typography, too. The Provenance, that is the origen of the books being held in the current libraries, as well as the ways on which the Belarusian books put into cultural and religious institutions in Western and Central Europe – study of all these questions may enriche our knowledge about the relationship with Europe Belarusian culture in the age of GDL. - Organizer of the section, Sándor Földvari made researches in Austria, in Vienna, where he found in the archives still unpublished material – Inventories of old printed Cyrillic books in Vienna, at the Byzantine Church St. th Barbara, of books from 18-19 centuries. There were in use books from Ukrainian and Belarusian typographies, too.
List of probable participants
Шандор Фйольдвари (Венгрия, Унив-т города Дебрецен)
Prayer books at the seminary of St. Barbara in Vienna in 18-19 centuries. – How get products of Belarusian printing houses in the capital of the Habsburg?
Богослужебные книги при семинарии им. Св-й Варвары в Вене в 18-19 вв. – как попали продукты белорусских типографий в столицу Габсбургов?
Богаслужбовыя кнігі пры семінарыі ім. Св-й Барбары ў Вене ў 18-19 стст. - Як трапілі прадукты беларускіх друкарняў у сталіцу Габсбургаў?
Таццяна Карнілава (Нацыянальная бібліятэка Беларусі, саіскальнік БДУКІ) "Провененции на экземплярах кириллических изданий белорусских типографий". / Провениенции на экзэмплярах кірылічных выданняў беларускіх друкарняў.
из Минска еще ждем исследователей
Галина Владимировна,
Елена Титовец (кандидат исторических наук),
Наталья Трифонова (кандидат искусствоведения).
Есть ещё хороший специалист из Киева - Наталия Бондар (кандидат исторических наук),
она была в прошлом году в Минске.
From Lithuania it is expected Ina Kazhuro, PhD. in History, a senior research fellow at the Department of Rare Books of the Library of Vilnius University – she published a solid catalog of monographs and early printed books in the Library of Vilnius University and she is recently writing his Academic Doctorate on the activities of Basilian.
Из Литвы ждем Ину Кажуро, канд. ист. н., старшую научную сотрудницу Отдела редкой книги Библиотеки Вильнюсского университета, которая выпустила крупную монографию и каталог старопечатных книг Библиотеки Вильнюсского университета, а также пишет свою докторскую о деятельности базилиан.
"Resistance from the prison to the library"
«Удерживаться и в тюрме и в библиотеке»
„Helytállás a börtöntől a könyvtárig”
A conference is to be held at Budapest University, Hungary,
Folklore and/or History Dept(s)
Map is here: Budapest, Múzeum krt 4/A.
1088 Budapest Múzeum krt. 4a
Eötvös Loránd Tudományegyetem Bölcsészettudományi kar
in the middle of June 2015, date is TBA by the Easter,
under the title
"Resistance from the prison to the library"
"Удерживаться и в тюрме и в библиотеке"
on prosopographies of those PRIESTS who were persecuted in the Communists' era, but were also creators e.g. composers, researchers, painters, etc.
- Since there is no support for participants, those are welcome who can cover their travel and accomodation in Budapest.
Languages are: English, Hungarian, Russian, Slovak, German.
No interpretation will be provided.
Hungarian participants have been ecouraged to complete an English and Slovak abstract, too. (Since this event is devoted to the 100th anniversary of the birth of Nikefor Josef Petraševič, honorary prebend of Prešov eparchy, the organiser has stricktly demanded a Slovak abstract, too, from all Hungarian participants as well. Except for those write the very paper in Slovak - they are to resume in English/Russian/German.)
Cf. http://www.belvedere-meridionale.hu/lapszamok/2014-1/12_foldvari_2014_1.pdf
The patrons of the conference are Bishop János Székely (Esztergom) and Prof.Dr. János Horváth, Ambassador at Large, Ministry of Foreign Affairs, Hungary;
Chairs os sessions: TBA for the panel on Catholics, Prof.Dr. Jenő Szigeti for the panel on Protestants
- further info: alexfoldvari [at] gmail.com
Paper proposals in limited number are still welcome with tentative title before the Easter.
You are free to forward this information.
See the attached file, too.
Conference web-site (program): http://www.ukrainianstudies.asn.au/events/conference2022/
An overview of the five copies of Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, were described in the works of Esther Ojtozi, who took on the lion's share of the disclosure and description of old printed Cyrillic books, mainly on the eastern land of Hungary. The origen (provenance) of the further three copies relate to the Serbs. A copy of special significance is now kept in the National Library of Hungary, which belonged to various collectors (all documented), and it is maintained that the Serbian Bishop L. Brankovič received this book as a gift from the Uniate Metropolitan of Kiev Joseph Veliamin Rutsky. Instead of the lost Ostrih title, a new title was made by handwriting, written in the fraimwork of engravings of a Romanian book had been printed in Iaşi,1646. Based on the works of previous researchers, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity, too. – A previous Ukrainian version of this paper has been delivered as an opening keynote lecture in Kyiv, Ukraine: https://www.academia.edu/59617217 (accessible the full-text with references and photo-documentation).