Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 5

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

Góry w ujęciu transcendentnym

100%
Rosiński F. M.
Góry, Literatura, Kultura
|
2017
|
vol. 11
451-463
EN
In the history of culture and religion the mountains, owing to their verticality that makes them stand out in landscape, their massiveness and imperturbability, generated, from time immemorial, a lot of interest associated with their origin; they played an important role in beliefs, mythology, cult and symbolism. On their summit, sometimes also inside them, were located dwellings of supranatural creatures of varied provenance, character, activity and attitude to people. The mountains were also hierophantic, objects of pilgrimages and experiencing the sacred. In addition, they constituted a boundary between the ecumene and anecumene as well as the place where the spirit world was to be found. Sometimes the mountains were also regarded as a home of evil creatures and forces.
2

Benedykt Polak — największy polski podróżnik w średniowieczu

100%
Rosiński F. M.
Wrocławskie Studia Wschodnie
|
2011
|
vol. 15
9 – 28
EN
The greatest Polish traveler of the Middle Ages — Benedict the Pole from Wrocław, together with the Pope’s legate John de Plano Carpini, to whom Benedict was „a companion in misery and an interpreter,” accomplished between 1245–1246 an unbelievable pioneer voyage through the unknown pays of Western and Middle Asia to the residence of the great Mongolian khan Guyuk in Syra Orda, near Karakorum, where they arrived on the 22nd July 1246. It was the only legation from among several others sent by Innocent IV from Lion to the khan. They departed from Guyuk with the Pope’s letter on the 13th November 1246 and reached Lion in November 1247. The legacy brought also a lot of geographical, ethnological, cultural, religious and military information about the world’s greatest empire.
3

Góry w ujęciu biblijnym

100%
Rosiński F. M.
Góry, Literatura, Kultura
|
2014
|
vol. 8
11 - 26
EN
As we analyse the meaning of the numerous utterances dealing with mountains and uplands, taking into account their varied contexts and oriental symbolism, we can notice a great variety of connotations among them. There are very few fragments in the Bible concerning their economic significance or exploitation of their natural resources. In this respect, we find an exception in a poetic description of mining activity in Job, e.g. “People assault the flinty rock with their hands and lay bare the roots of the mountains. They tunnel through the rock; their eyes see all its treasures. They dam up the sources of the rivers and bring hidden things to light” [Job 28:1–11]. On the other hand, the mountains are often mentioned in the context of a refuge in times of danger. Another important aspect is also their religious and cult-related role in the history of Israel. The mountains were associated with Yahweh’s theophanies, with messages for Israel. Both in the Old and in the New Testament they were places of the people’s encounter with the sacred, of special impact of God’s power and of intense prayer. Yet mountain tops and uplands were also places where sacrifices were offered to old Canaanite gods and other foreign deities, and where even temples were erected in their honour, which made Yahweh very angry. Some mountains were even apotheosised; their power and everlasting nature became proverbial, especially in the case of Zion: “Those who trust in the Lord are like Mount Zion, which cannot be shaken but endures forever” [Psalm 125:1]. The situation is the reverse in eschatological times, when mountains and rocks become symbols of horror and overwhelming panic for the immoral who will then call “to the mountains and the rocks, ‘Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb!’” [Rev. 6:16, Hos 10:8, 23:30]. Yet the last mention of a mountain in the Bible is joyful, full of optimism and saving hope, when the author of the Revelation is carried by an angel “to a mountain great and high,” and is shown “the Holy City, Jerusalem, coming down out of heaven from God” for His chosen ones [Rev. 21:10 ff]. As an analysis of Biblical texts shows, mountains are a unique segment of the creation. They are powerful, unshakable and beautiful. They are not demonised. They do not signify a descent into a Hades, they do not serve as abode for demons; on the contrary, they are a place where God’s glory is revealed, they are created by the Lord, who is above them and has full power over them. They are created for man, who, climbing them, feels that he is leaving below something of his mundanity, that he is coming closer to the sacred, to the Lord.
4

Wojna i pokój w społecznościach pierwotnych. Etnologiczne spojrzenie na ochronę granic

100%
Rosiński F. M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2012-2013
|
vol. 8-9
|
issue 1: Prawo
39-64
PL
Wojna w społecznościach pierwotnych ma często inne znaczenie społeczne, przyczyny i przebieg działań zbrojnych aniżeli w społeczeństwach o wyższym rozwoju kulturowym. Również delimitacja granic krajowych czy plemiennych jest inaczej rozumiana i nie zawsze broniona, zwłaszcza jeśli istnieją sąsiednie obszary niczyje, ucieczkowe. Bardzo często same rozprawy zbrojne przeprowadzane są obrzędowo; unika się zadawania i ponoszenia większych strat śmiertelnych. Stąd wojna stanowi często tylko demonstrację siły zbrojnej.
EN
War in primitive societies often has different social significance, causes and course of military actions than in societies with a higher cultural development. Also, delimitation of national or tribal borders is understood differently and not always defended, especially if there are no neighbouring areas with the possibility to escape. Very often the armed clashes are carried out ritually, without unnecessary fatal losses. Thus, war is often just a demonstration of military force.
5
Publication available in full text mode
Content available

Wojna i pokój w społecznościach pierwotnych. Etnologiczne spojrzenie na ochronę granic

100%
Rosiński F. M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2012-2013
|
vol. 8-9
|
issue 1
39-64
EN
War in primitive societies often has different social significance, causes and course of military actions than in societies with a higher cultural development. Also, delimitation of national or tribal borders is understood differently and not always defended, especially if there are no neighbouring areas with the possibility to escape. Very often the armed clashes are carried out ritually, without unnecessary fatal losses. Thus, war is often just a demonstration of military force.
PL
Wojna w społecznościach pierwotnych ma często inne znaczenie społeczne, przyczyny i przebieg działań zbrojnych aniżeli w społeczeństwach o wyższym rozwoju kulturowym. Również delimitacja granic krajowych czy plemiennych jest inaczej rozumiana i nie zawsze broniona, zwłaszcza jeśli istnieją sąsiednie obszary niczyje, ucieczkowe. Bardzo często same rozprawy zbrojne przeprowadzane są obrzędowo; unika się zadawania i ponoszenia większych strat śmiertelnych. Stąd wojna stanowi często tylko demonstrację siły zbrojnej.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.