scholarly journals Western European climate, and Pinot noir grape harvest dates in Burgundy, France, since the 17th century

2011 ◽  
Vol 46 (3) ◽  
pp. 243-253 ◽  
Author(s):  
YM Tourre ◽  
D Rousseau ◽  
L Jarlan ◽  
E Le Roy Ladurie ◽  
V Daux
Author(s):  
Nataliya Poplavska ◽  
Inna Poplavska ◽  
Nataliia Lisniak

The article analyses epistles as a form of communication in the framework of Ukrainian publicism in the late 16th – early 17th century, which is characterized by the interaction of various polemical forms of expression and their influence on the recipient. It is noted that epistolary texts were among the most popular forms at that time, and their role was strengthened with the proclamation of the Union of Brest (1596). Being able to promptly convey information, along with the development of methods for active polemicization, they came to be established as a means of communication, so epistolary works provided the opportunity to express ideas and, through various forms, convey information about important social and political problems to the addressees (listeners, recipients). Due to this feature, they increased the author’s influence on the readers. Private correspondence, which had the status of political documents at that time, is distinguished as a special category as it mainly expressed the viewpoints of representatives of different religious denominations. The exchange of letters between the persons involved in the Brest Union intensified considerably. It is emphasized that because of certain genre features epistolary works of that time could be viewed as open letters/epistles. Such a genre form was also popular in Western European Protestant publicism of the 17thcentury. The article considers the narrative and polemical aspects of epistolary texts, using examples from correspondence by Ipatii Potii, Kliryk Ostrozkyi and Ivan Vyshenskyi. 


Lex Russica ◽  
2021 ◽  
Vol 74 (2) ◽  
pp. 134-150
Author(s):  
I. V. Galkin

The paper is devoted to the problem of theoretical approaches to monarchical and republican forms of government that were reflected in the works of representatives of Western European political thought of the 17th century. The seventeenth century is the century that opens the period of Modern Times. It was a turning point not only in the history of Western European civilization, but also in the history of philosophical knowledge and "positive" sciences, including in such a specific field as political thought, which developed at the intersection of philosophy and science. The political theory of the period, was able to rise to the realization of the objective of the imperfection of existing political institutions and give its recommendations for addressing the identified deficiencies, as far as it was possible in terms of initial imperfections is given to us in sensations of the world. The political thought of the historical period under consideration showed a lively theoretical polemic between the supporters of the monarchical and republican forms of government. The revolutionary situation developed in some of the advanced European states during the alarming seventeenth century made it possible to understand the advantages or disadvantages of the existing forms of government. It seems quite natural that the formation of the theoretical views of specific political thinkers or jurists was formed under the influence of the dominant ideology (or competing ideologies) of that time. Moreover, it should be noted that the monarchist or republican views of specific authors are not always theoretically well-reasoned, but are often based on the subjective preferences of thinkers. Thus, this paper highlights a rather ambiguous problem of the features of monarchical and republican forms of government in the political thought of the 17th century.


2019 ◽  
pp. 344-356
Author(s):  
Evgeniy V. Pchelov ◽  

An important stage in creation and unification of title emblems of Muscovy is connected with the war between Russia and the Polish–Lithuanian Commonwealth and further changes of the title during the reign of Tsar Alexei Mikhailovich. At the turn of 1660s-1670s, a number of new title emblems appeared, while the old ones underwent yet another transformation. When creating new emblems, the Western European models were considered and in some ways the title emblems acquired a more pronounced heraldic character. Thus, some new emblems could have originated in the heraldry of the Scandinavian countries and the Holy Roman Empire, other, such as the Siberian coat of arms, combined heraldic symbols of the regions in the aggregate. In a number of earlier emblems Christian semantics were reinforced. Such Christian symbols as hand emerging from clouds, cross, gospel, banner with cross, etc. were added. Christian semantics of the titular heraldry are evident in the heraldic virsi (verses) written at the end of the reign of Alexei Mikhailovich. Despite the fact that the finished complex of title emblems was presented in the “Titulyarnik” of 1672, the old or different versions persisted, which proves the variable nature of title heraldry in the second half of the 17th century. Images of the title coats of arms in three illustrated copies of the “Titulyarnik” display unity, but some differences in detail allow to work out ownership of each copy. “Titulyarnik” was probably the first Russian land coat of arms, even if images of title coats of arms on some regals (saadaks, plates) still retained features of the old visual tradition. The existing complex of the title coats of arms was recorded in the late 17th century in several written sources with heraldic images. The complex of preserved heraldic sources allows to reconstruct the history of the title heraldry in Muscovy in its entirety and to identify main stages in its evolution.


2020 ◽  
Vol 1 (3) ◽  
pp. 46-66
Author(s):  
V. A. Saltykova

This article deals with miniatures of the Gospel from the collection of the Moscow Kremlin Museums, dated 1684. The author analyzes the iconography of the compositions, identifies the sources used as models for the masters who decorated the book, and also examines the circumstances associated with the order of the manuscript. The text touches on the issue of artistic connections between Russia and Western Europe in the field of book illustration of the 17th century and describes in detail the creative work of the court masters on the miniatures of the Gospel. The author discovers a Western European visual source that has never been associated with the range of Kremlin monuments before, which complements our vision of the iconographic lexicon of the court masters of the second half of the 17th century.


Author(s):  
Aldur Vunk

Under examination are the developments that occurred in name traditions that were caused by Christianisation as can be ascertained on the basis of written sources. The area under examination is the Livonian revenue district which was defined in the 17th century, and which, by the end of the century, comprised the Svētciems Manor. The first names of the peasants identified as Livonians in the first half of the 19th century were compared to the first names of the farmers recorded in the soul revisions from the 17th century. As a result, the article ascertains that the custom of having two first names had disappeared by the 17th century. In the 18th century, a new name – Gust/Gustav – had been added to the name tradition in the region. By the turn of the 19th century, after six centuries of integration under colonial rule, the Christian names of the Livonians, Latvians, and Estonians were so similar that it was difficult to distinguish among them based on their first names. Various local versions of Western European Christian names were overwhelmingly in use.Kokkuvõte. Aldur Vunk: Muutused liivlaste eesnimedes Salatsi piirkonnas 17. ja 18. sajandil. Otsest survet pühakunimede valimisel, nagu oli tavaks idakirikus, läänekirik ei tundnud. Siiski oli ristinimede valikus ka uusajal enamus apostlite ja pühakute nimesid. Liivi vakuse talupoegade 44 eesnimest olid 1624. aasta revisjoni põhjal selliseid nimesid 31: Marten (4), Tomas/Tohmas (4), Matz/Matzken (4), Hanß (4), Hans (3), Jan/Jans (3), Andres/Andreas (3), Jürgen/Jür (3), Jak/Jack (2) ja Peter. Kui siia lisada veel Grist Hanß (3), oli apostlite ja pühakute nimesid eesnimedest 70%. Sama tüüpi eesnimed olid valitsevad ka 60 aastat hiljem, kui Svētciems’i mõisa 40 peremehe eesnimedest olid 31 tuletatud apostlite ja pühakute nimedest: Hans (5), Andrus/Andres (5), Jack (5), Jörgen (4), Mats (3), Tohm (2), Jahn (2), Jüri (2), Juhan, Tönnis ja Marten. Ebajärjekindlus nimede kirjaviisides 17.–19. sajandil ei võimalda teha detailseid järeldusi, kuid nimevormide Hanß ja Hans esinemise järgi juba 1624. aasta revisjonikirjetes võib tõmmata paralleeli 19. sajandi alguses kasutuses olnud nimevormidega Anz, Ansche ja Ange. Huvitav on veel 17. sajandi esimesel poolel eksisteerinud kahe eesnime panemise komme, eriti nimepaari esimene nimi, milleks järjekindlalt oli Grist. Selle kombe tagamaid on ühe allika põhjal raske välja selgitada ja võib vaid oletada, et tegemist on katoliku aja traditsiooniga. Usupuhastusliikumise vastuoludele, mis veel 17. sajandil oli olulise tähendusega, võib osundada ka tunduvalt vähemat kasutust leidnud eesnimi Pape/Poope. Kokkuvõttes on 17. sajandist kuni 19. sajandini eesnimede traditsiooni muutuste taga küllalt sageli näha poliitilisi ja ühiskondlikke arenguid. Nimetraditsioon ei jäänud juba keskajal lokaalseks nähtuseks ja oli vägagi sarnane ülejäänud kristliku ruumiga. Samuti väljendusid selles reformatsiooniajastu vastuolud ja võimalik, et koguni oma vaadete manifesteerimine. Nähtavasti jättis talupoeglik nimetraditsioon lisaks järjepidevusele selles koha ka poolehoiuavaldustele headele isandatele või mõjukatele ristivanematele.Märksõnad: Liivimaa, Salatsi liivlased, ajalooline onomastika, eesnimedKubbõvõttõks. Aldur Vunk: Mõitõkst līvlizt eḑḑiztnimīs Salāts immõrkouțš 17. ja 18. āigastsadā āigal Vežgõrpivākuodā iz tund kūoḑizt painõ lõvvõ pivālizt nimīdi nei kui se um irdõksõks mǭgõr pivākuodās. Sīegid vȯļtõ ka ūdāiga rištõbnimūd ulzvȯtštõbs jemmit vȯļțõ apostõld ja pivālizt nimūd. Līvõ vakā talūd 44 eḑīznimstõ vȯļtõ seļļizt 1624. āigast revīzij pierrõ 31: Marten (4), Tomas/Tohmas (4), Matz/Matzken (4), Hanß (4), Hans (3), Jan/Jans (3), Andres/Andreas (3), Jürgen/Jür (3), Jak/Jack (2) ja Peter. Ku näntõn jūrõ pānda vel Grist Hanß (3), vȯļ apostõld ja pivālizt nimīdi eḑḑiztnimūd siegās 70%. Siedā īž tīpõ eḑḑiztnimūd vȯļtõ jemmits vel 60 āigastõ obbõm, ku Pivākilā mȯizõ 40 perīmīe eḑḑiznimīst 31 vȯļtõ sǭdõd apostõld ja pivālizt nimīst: Hans (5), Andrus/Andres (5), Jack (5), Jörgen (4), Mats (3), Tohm (2), Jahn (2), Jüri (2), Juhan, Tönnis ja Marten. Nimūd kēravīț äbpīldzit 17.–19. āigastsadāl äb lask tīedõ pīenõstiz pierāldõkši, umīțigid võib 1624. āigast revīzijkēraltõkst nimūdõn Hanß ja Hans vieddõ paralēlõ 19. āigastsadā īrgandõks nimūdõks Anz, Ansche ja Ange. Interesant um vel 17, āigastsadā ežmis pūols vȯnd kǭd edḑīznim panmiz mūoḑ, ī’žkiz nimūdpǭr ežmi nim, mis pīldzist vȯļ Grist. Sīe mūod pūojõ īdāinagiz ovāt alīz pǟl um lǟlam seļțõ, võib set vȱldatõ ku se um katol āiga irdõks. Uskpūdistimizlikkimiz vastālitõn, mis vel 17. āigastsadā āigal vȯļ vȯldzi, võib vīțõ ka veitõm kȭlbatõd eḑḑinim Pape/ Poope. Amāleb võib 17. –19. āigastsadā āiga eḑḑiztnimūd irdõks mõitõkst tagān saggõld nǟdõ polītiliži ja kubgõn kazāndõkši. Nimūdirdõks iz ūo jõbā sidāmtāigal kūožli nǟdõks, se vȯļ jõvāgid īti mū kristliz īlmaks. Neiīž saitõ sīes spīegiļtõd reformātsij āiga vastõvȯlmizt ja võib vȱlda īž ka eņtš nēmizt nägțimi. Silmõznǟdsõ vȯļ talrov nimūdirdõksõs andtõd kūož ka pūolõpidāmizt pierāst jõvād izāndõdõn agā mȯjjizt rištvanbiztõn.


2009 ◽  
Vol 34 (5) ◽  
pp. 689-697 ◽  
Author(s):  
A. Laurian ◽  
S. S. Drijfhout ◽  
W. Hazeleger ◽  
B. van den Hurk

2018 ◽  
pp. 971-983
Author(s):  
Evgeniy V. Pchelov ◽  

The article is devoted to the analysis of sources containing information on the land heraldry of the Tsardom of Moscovy, which reflected territorial title of the Russian rulers. The historiography usually mentions 5–6 artefacts and pictorial sources with images of such coats of arms. In fact, the complex of these sources can be significantly expanded. The author has managed to collect information about ten artefacts, two visual and four written sources, which allow to follow the evolution of the title heraldry in pre-Petrine Russia starting from the 16th century. Furthermore, two seals descriptions containing information about land coats of arms remain unpublished. The analysis of sources leads to the following conclusions. The beginning of the Russian title heraldry dates back to the reign of Ivan the Terrible. It was probably connected with refining of his territorial titles after the Livonian War. The Great Seal of Ivan the Terrible (late 1570s) has a set of title seals with images, most of them quite simple. These emblems reflect mainly natural or economic features of specific lands. Some emblems are purely symbolic, some borrow directly from Western European heraldry. These title emblems (called seals prior to the 18th century) continued up to the Romanovs’ reign. For instance, the front of the seal of Ivan the Terrible became a source for title emblems reproduced on the armor of Pseudo-Demetrius I, which was made by Western European masters. They probably took their cue from an imprint of the front side of the seal sent with the order. Emblems from the reverse side of the seal were not reproduced on the armor. Under Mikhail Fyodorovich (apparently, in late 1620s) the complex of title emblems underwent its first significant transformation. Some emblems continued to the end of the 16th century, some were formed anew. The new system of title emblems translated into a description of seals made after the Moscow fire of 1626. This document is also yet unpublished. The reform of the title seals may have been associated with making of a new complex of royal regalia in late 1620s. The new seals appeared in the composition of the cover for tsar’s saadak (quiver), which, apparently, was made at the same time.


2021 ◽  
pp. 49-61
Author(s):  
Svetlana K. Sevastyanova ◽  
◽  

Studying the Western European collection Speculum Maius (the Great Mirror) translated into Russian at the end of the 17th century involves identifying its plot-thematic connections with the ancient Russian written culture. Seven stories about Francis of Assisi († 1226) and his companions were discovered in the collection that were included in the medieval florilegium - he legends about the founder of a mendicant order called Fioretti (14th century). Their thematic and motif content and use of medieval genre forms in the narratives about the first Franciscans are close to the instructive accounts of ascetics from the translated and domestic paterics, the Prologue, the Menalogies for reading collections and hagiography, which, like the “floral” narratives, were in line with the material demanded in the moral and religious instructions of Christians. The articles from Fioretti in the Great Mirror have a small volume, a minimal number of characters, narrate the connection and interchange of the earthly and heavenly worlds. This brings them closer to the exemplum - the most famous Latin written culture phenomenon, serving as an instructive “basis” of medieval sermons and being an important part of collections of religious and secular content such as “zertsalo.” Summarizing theoretical experience, the author follows modern foreign and domestic scholars and understands an “exemplum” as a narrative of a small volume implemented in didactic discourse, with its reception using signs of medieval genres. “Flower” articles-exempla of the Russian Great Mirror, devoid of personalization and topological references, embody a universal order in a typical and generalized event.


2020 ◽  
pp. 129-146
Author(s):  
М. С. Хребтенко

To identify and analyze ways of depiction of clothing in the iconography of the Left Bank Ukraine and Kyiv region in the second half of the 17th - the first half of the 18th centuries. The author conducted a field exploration of painted icon monuments from the mentioned period in the collections of Ukrainian museums. The data obtained was supplemented with information from published scientific papers and archival sources. The analysis performed made it possible to trace the peculiarities of the depiction of different fabrics in the iconography of the Left Bank Ukraine and Kyiv region in the second half of the 17th – first half of the 18th centuries, and to identify the aspects of the effects on it of Byzantine and Western European painting techniques. It is revealed that in the Ukrainian icon painting till the end of the 17th century was used a method for depicting fabrics, whose roots go back to the Byzantine system of tempera painting. Although white levkas remained dominant in Ukrainian iconography, by the beginning of the 18th century masters could tone grounds and make imprimaturas, which had their influence on the process of painting clothing and the icon in general. Since about the second quarter of the 18th century the use of grisaille underpaints has been encountered in some icons. These innovations demonstrate the impact of Western European painting at the technical and technological level. Gold and silver were widely used for decorating icons. In that time to decorate the icons were widely used leaf gold and silver and powdered gold and silver. For the first time, the subject of research is the process of painting the garment part of the icons of Left-Bank Ukraine and the Kiev region in the second half of the XVII - the first half of the XVIII centuries. The methods of depicting clothing and common techniques for decorating and depicting texture of fabrics are described and analyzed in detail. The study expands knowledge about Ukrainian icon painting and reveals the technique of its creation.


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