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1

The priories of the Dominican Order in medieval Transylvania

100%
Lupescune-Mako M.
Tortenelmi Szemle (Historical Review)
|
2004
|
vol. 46
|
issue 3/4
339-384
EN
At the time of the arrival in Transylvania of the first mendicant order - the Dominicans - in 1241, religious orders had been present in the principality for almost a century and a half. The first Latin-rite religious order to settle in Transylvania, the Benedictines, came in the eleventh century, and they were followed at the turn of the twelfth and thirteenth centuries by the Cistercians and in the first half of the thirteenth century by the Premonstratensians. During the period prior to the Mongol invasion, the Teutonic Order also made its appearance in Transylvania. In Transylvania (as also in Hungary), the Dominican order sought to establish itself in each of the major economic and political centres. Transylvania could serve as a good point of departure for the order's missionary activities: for instance, their attempts to convert the pagan Cumanians. The Dominicans liked to settle on the outskirts of towns or close to areas with the greatest amount of traffic (at the gates of cities, close to markets, etc). The friaries of the Dominicans in Transylvania counted as relatively old ones. Four of the nine friaries already existed before 1300 (Szeben: 1241, Gyulafehérvár: 1289, Segesvár: 1289, Alvinc: 1300), and we have data for an additional four friaries in the first quarter of the fourteenth century (Beszterce: 1303, Szászsebes: 1322, Brassó: 1323) and for the remaining two friaries at the end of the fourteenth century (Kolozsvár: 1397) and at the end of the fifteenth century (Udvarhely: 1496). The Dominican convents - with one exception (Szeben: 1502) - are first mentioned in the sources in the second half of the fifteenth century (Kolozsvár: 1450, Brassó: 1474, Beszterce: 1485, Segesvár: 1497). It should be noted that we do not know the exact year of foundation of the friaries/convents.. The only exceptions to this are the friaries of Szászsebes and Brassó. The general chapter in Vienna decided upon the establishment of the friary of Szászsebes in 1322, while the Brassó priory was established following a decision of the general chapter in Barcelona. Just seven of the original fourteen Dominican friaries/convents in Transylvania are still standing today. Archaeological research has been carried out at two of the building complexes - at Alvinc and at Udvarhely. The great number of pious donations proves that the friaries exerted significant influence by tending for the urban flock. Although their role in the process of urbanisation was not great, the Dominican friaries and convents contributed greatly to the consolidation of the ecclesiastical network of institutions in Transylvania. Indicative of the flexibility of the order was its ability to recognise the altered requirements of urban society and its patrons among the local nobility, and to respond to the challenge.
2

THE LONGEVITY OF NUNS IN THE LIGHT OF MEDIAEVAL AND MODERN SOURCES. LIMITATIONS, OPPORTUNITIES AND RESEARCH SUGGESTIONS (Polish title below)

100%
Przybylowicz O. M.
Kwartalnik Historii Kultury Materialnej
|
2010
|
vol. 58
|
issue 1
17-34
EN
(Polish title: Dlugosc zycia zakonnic w swietle zródel sredniowiecznych i nowozytnych. Ograniczenia, mozliwosci i propozycje badawcze). The recently developed Polish prosopography of religious orders has not paid much attention to the issue of the length of nuns' life, both biological and chronological (the number of years spent in enclosure), in contrast to the issues of the social and geographical background or the size of monastic communities. A medievalist is limited in this respect by the scarcity of sources and their documentary character. In Poland there are no mediaeval predecessors of modern books of profession, called Libri vitae, which have survived in Western Europe and Britain. Furthermore, nunneries, not only in Poland, are known for scarcity of chronicles and necrologies, which are an invaluable source of data about mediaeval male congregations. The basic sources of data on mediaeval nuns and monks are normative documents, i.e. the rules and constitutions. Deeds usually mention the narrow ruling elite, and hence over-represent abbesses, prioresses and their deputies, and their counterparts in male congregations. The normative sources contain few clues as to the age of candidates and the longevity of monks and nuns. Due to the regulations introduced by the Council of Trent, and the increasing level of literacy, monastic documents from the modern era are more copious and of better quality. New types of documents produced by nuns and monks, as well as the new regulations contained in the Trent decrees, allow us to undertake a thorough analysis of prosopographic issues, including the length of biological and chronological life. The principal sources are books of profession, which noted the biographical data of novices, and books of the dead, in which data were recorded regularly and according to new rules. Books of the dead are particularly valuable since they often incorporated information from mediaeval necrologies and other earlier sources which have not survived until today. The Trent regulations required systematic and neat records, therefore books of profession are the richest and the most reliable source of prosopographic information. Data from books of profession indicate that nuns lived much longer than lay women in the given epoch. Many nuns lived to be fifty, which was considered an old age in the early modern period. Such longevity was primarily due to the fact that nuns did not bear children, childbearing being the basic cause of high mortality rate among women. Research on the length of the biological and chronological life of nuns before the end of the 16th c. is hampered by the character of the sources. The length of life can only be determined in the case of some nuns, mostly abbesses and prioresses. The fragmentary and shaky data from documents, rarely supplemented with information from necrologies, do not provide grounds for generalizations. On the basis of individual examples we can only pose tentative hypotheses and speculate about possible tendencies. The end of the 16th c. is marked with a new category of sources, including books of profession, which are most valuable for prosopographic research. They allow us to undertake complex research on whole congregations in periods ranging up to several hundred years. Ample narrative sources help to verify data from books of profession, which greatly enhanced the reliability and credibility of the results. The available data allow us to trace changes in nuns' longevity, and to conduct comparative analyses on a scale that is unavailable for previous centuries.
3

A NUNNERY IN THE SOCIETY OF THE BAROQUE ERA. THE LIFE OF POZNAN BENEDICTINE NUNS IN THE LIGHT OF THEIR CHRONICLES (17TH - 18TH C.) (Polish title below)

100%
Bogucka M.
Kwartalnik Historii Kultury Materialnej
|
2009
|
vol. 57
|
issue 2
183-191
EN
(Polish title: Klasztor zenski w spoleczenstwie doby baroku. Z zycia codziennego benedyktynek poznanskich w swietle ich wlasnych kronik (XVII-XVIII w.) Research on the history of religious orders in mediaeval and modern Europe indicates that monasteries and nunneries were not entirely separated from secular life. They were centres of farming, craft and culture; they often had political influence. The article explores the position of a nunnery in the Polish society of the baroque era against the European background. The research is based on the chronicles of Poznan Benedictine nuns from the 17th - 18th c. The chronicles cover the times when after the Council of Trent the rules of enclosure were toughened and extended to all nunneries. This made their functioning and daily life more difficult. It seems that the relationships between the Poznan Benedictines and the Church hierarchy (bishops, confessors) were sometimes troubled. Contrary to expectations, the chronicles do not show the nunnery as a quiet place: there are rumours, denunciations, intrigues and conflicts caused by personality clashes. Such problems could not be overcome by severe penance and punishment. The nunnery was not free of the deeply-rooted idea of class privileges. The nuns coming from magnate families thought they could do things forbidden to others. The Benedictines shared interest in economic matters with the lay women of the epoch, which was troubled with wars, epidemics and natural disasters. The chronicles abound in details connected with water and food supplies, the use of the nunnery's moderate income and the management of its estates. The everyday life problems of the nunnery were not much different from the everyday life problems of local gentry. Despite the enclosure, nuns often left the nunnery because of epidemics or to visit relatives, while the nunnery was often visited by lay ladies, who stayed there for family or health reasons. Another link between the nunnery and the lay society was the shared religiousness of the epoch, including such elements as the belief in a connection between the world of the dead and of the living, in the devil's interference with events, in witches, witchcraft, dreams and visions. The chronicles do not allow us to fully reconstruct the mentality of nuns or their everyday life. They have not recorded the content of meditations and contemplations or information on forms of prayer and recreation. Nevertheless, the record gives us a picture of nuns functioning in a way typical of the daily life of the epoch and mentally rooted in the Polish baroque era. Despite the enclosure the Poznan Benedictines were affected by society's concerns and troubles, such as epidemics, wars and economic disturbances following from a crisis in agriculture and monetary problems. Although the life of the Polish nun differed from the life of the laity and her religiousness was more intense, she was still part of the baroque culture. Contrary to the theoretical assumptions of the model, the nunnery and the outer world were closely connected as elements of the same reality.
4

ST. ONUFRY BROTHERHOOD AT THE BASILAN ORTHODOX CHURCH IN WARSAW IN 1745-1861 (Bractwo sw. Onufrego przy Cerkwi Bazylianskiej w Warszawie w latach 1745-1861)

100%
Lorens B.
Kwartalnik Historii Kultury Materialnej
|
2010
|
vol. 58
|
issue 1
35-46
EN
The article concerns activities of St. Onufry Brotherhood that is seated at the Basilian orthodox church under invocation of Blessed Virgin Mary's Assumption in Warsaw in 1745–1861. It associated worshippers who belonged to Unite church and who lived in the capital and neighboring towns. There were also Roman Catholics. The brotherhood book was the source of knowledge about the confraternity history, the book is kept now in Vasyl Stefanyk Lviv National Scientific Library. The St Onufry brotherhood was formed thanks to the Basilian who have had the monastery in Warsaw since 1721. In 1744 pope Benedict XIV and Kiev metropolitan Atanazy Szeptycki allowed to move the confraternity to Warsaw. In the brotherhood book there are detailed descriptions of ceremony of aggregation's introduction to Basilian chapel in Podwale street, election of the brotherhood authorities, the list of items and funds that the confraternity owned. The book contains the information which let us know the names and the functions of monks who lived in the monastery in Warsaw, and it also gives the knowledge about the relationship between monks and the brotherhood members. St Onufry brotherhood had mainly clerical character but its members paid a lot of attention to furnish and decorate the orthodox church. At first they concentrated on gaining the chapel in Podwale street, and since 1784 a new Basilian temple under invocation of Blessed Virgin Mary's Assumption in Miodowa street.
5

INTRODUCTION

88%
Chmelinová K.
ARS
|
2013
|
vol. 46
|
issue 2
131 – 133
EN
The overarching theme of the issue is the early modern culture and art of religious orders in Central Europe, corresponding with the editor’s professional interest as well as unfinished research of the past few years into sacred art of the early modern age, with an emphasis on monastic culture. The editor has developed the Central European dialogue pertaining to this many-layered and, in the past twenty years, intensively researched topic, a part of which is embodied in the published papers.
6
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NEZNÁME CIRKEVNO‑SFRAGISTICKÉ ARTEFAKTY ZO STREDOVEKÉHO SPIŠA

63%
Glejtek M.
Konštantínove listy
|
2016
|
vol. 9
|
issue 1
50 – 63
EN
Seals are one of the specific sources which can be used to study medieval history. The seals of the ecclesiastical institutions and ecclesiastical individuals form an exceptional group in terms of iconography. A necessary condition for their use is first and foremost to make them accessible to professional researchers, to study and analyse them and publish the findings. The following text introduces a few fragmentary sources, the seals of the Church representatives from Spiš dated to the 14th and 15th centuries. The seals of three representatives of the religious orders (Benedictines, Cistercians and the Canons Regular of the Holy Sepulchre) and three priests of the Spiš parishes are presented. The seals were part of four documents made in a privilegial way. The contribution focuses sigillographic and iconographic analysis of the mentioned seals.
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