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PL
The article concerns the expansion of the Frankish border towards the East, its participation in the Frankish policy during the reign of Charlemagne and Ludwig the Pious and the role it played in the history and culture of Central Europe. The configuration of the eastern border was the result of a victory in the war with the Saxons. Its genesis had a strategic goal, which was to  provide security to the main Carolingian centers of lay and church administration, located in the middle and lower valleys of the River Meuse and Skalda, and close to (about 100 km) Saxon territory. In the case of the second conflict, with emergency Awarian khaganate, its outburst was closely related to the Carolingian annexation of the Principality  of Agilolfing (Bavaria). After their completion, at the beginning of the ninth century, the eastern border of the Carolingian monarchy ran from the estuary of the Elbe and the Baltic coast to the Adriatic and Balkans. By its nature it did not resemble the Roman limes, it was more a zone than the system of linear fortifications. Charlemagne and Louis the Pious were not able to build a permanent system of frontier countries that acted as a buffer protecting the territory of the Frankish state from the east. The collapse of the emergency khaganate and the neighborhood of the Carolingian monarchy became a catalyst for political and social changes among the Slavic tribes settled above all middle of Danube and Adriatic regions. In contemporary culture, we can see the fusion of the inheritance with impacts from the territory of the Carolingian state (Bavaria, Italy, Saxony, Central Germany) and also from Byzantium.
EN
In medieval Passion cycles represented in Czech, Slovak (former Hungary), and Polish murals dating from the fourteenth to the fifteenth centuries one may observe a number of-gestures which appear in respective scenes starting from the Entry into Jerusalem and ending with the Entombment (laying in the sepulchre). The most significant gesture in the entry scene is the outstretched hand of Christ riding a donkey. It is the language of gesture used since antiquity, transmitted through Byzantine and Italian art (including Giotto’s Entry into Jerusalem in his Arena Chapel frescoes), and transferred into art north of the Alps.
PL
W średniowiecznych cyklach pasyjnych, z terenu dzisiejszych Czech, Słowacji (dawny obszar Węgier) i Polski, na malowidłach naściennych zaobserwować można szereg gestów, pojawiających się w poszczególnych scenach, począwszy od wjazdu do Jerozolimy a kończąc na scenie złożenia do grobu. Artykuł analizuje poszczególny gesty, w kontekście religijnym i historycznym.
PL
Artykuł jest prezentacją najnowszej książki Tomasza Kamuselli na temat polityki językowej w Europie Środkowej. Na kartach atlasu odnajdujemy informacje dotyczące mechanizmów tworzenia i wykorzystywania języków Europy Środkowej do działań politycznych.
EN
The paper is a presentation of Tomasz Kamusella’s latest book on language policy in Central Europe. The volume in question provides the reader with substantial information on the mechanisms of the creation and use of Central European languages for political action.
EN
The Paschal Mystery is the central reality of the Christianity. This is a series of historical events, presented in the canonical Gospels, in which Jesus from Nazaret was submit to the suffering, death, but was revived and bas ascend 10 the glory. These events was full of meanings and significations. This significations of paschal event has been meditated and analyzed in the Christian text, - in Gospels, in Paul’s Letters, but in the sermon of Fathers of the Church. Meliton of Sardes, Orygenes, Pseudo-Hypolite, and others are known as the interpreters of paschal events. The liturgical texts - Exultet and Victimae Paschali explain the profound sense of the Death and the resurrection of Christ All these works inspired the iconography. This presentation has to review the some works of art in Central Europeand interpretations their theological sense. The gestures will be the key to discovery of meaning.
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