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1
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Kształtowanie narodowej wspólnoty w świetle XVI-wiecznego piśmiennictwa historiograficznego. Rekonesans

100%
Hawrysz M., Zielonogórski U.
Acta Universitatis Lodziensis. Folia Linguistica
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2014
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vol. 048
EN
The development of national community in the light of the 16th century historiographic writing. Reconnaissance The paper constitutes an element of a large scale project whose aim consists in the reconstruction of the identity discourse of the First Republic of Poland in historiographic writing. The sketch presents selected linguistic and extra-linguistic mechanism used in historiography for the purpose of developing national community (at that time understood as the nation of the gentry) and strengthening its internal bonds. The mechanisms used to be referred to as cognitive or visual propaganda. The goal of the paper is achieved by means of the presentation of the linguistic means used for the purpose of shaping historical consciousness as the foundation of national community or expressions referring to the basic concepts related to the national community, i.e. names of the country (kingdom, crown, homeland, state, Poland, republic, the Sarmatia), citizens (Polanie, Polacy, Lechy, Lachy, the Sarmatians) and finally – indication of the role of the graphic code. The source documentation includes 16th century Polish language catalogues of monarchs treated as a tool of social communication and the strategic element of state policy.
2
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Don’t You Now See the Excellence of Our Sex? Maria Gondola and Defence of Women’s Rights in 16th Century Dubrovnik

75%
Bakić J.
Poznańskie Studia Slawistyczne
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2016
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issue 11
233-248
EN
During the 16th century in Dubrovnik (Ragusa), the female voice was rarely heard in public, and women (especially those of higher ranks) were mainly confined to a life within the household. However, a special voice belonged to Marija Gundulić (Maria Gondola), who wrote in Italian about the “defence of the female sex” and discussed female spirit and mind, female nature, and intellect in a dedicatory text to the book Discorsi di M. Nicolò Vito di Gozze, gentil’huomo ragugeo, Dell’Academia de gli occulti, sopra le Metheore d’Aristotele, Ridotti in dialogo & divisi in quattro giornate, by Nikola Gučetić (Nicolò Vito di Gozze) (Venice, 1584/1585). In this paper, I focus on two versions of the text of the dedication. Written in defence of the honour of the woman poet Cvijeta Zuzorić (Fiore/a Zuzzori) and women in general, Gondola criticizes the false morality and hypocrisy of Dubrovnik society, and as such, the first version of this book was censored. The book was published again one year later in 1585, with a revised dedication – one and a half pages shorter. The importance of this work is twofold. In the first place, it is the only written (or at least preserved) work by Gondola. Moreover, it represents the first female voice in defence of women’s rights at the east shore of the Adriatic. Comparing the two versions of the book’s dedication, this paper will attempt to answer questions regarding the importance of women’s authorship, and the important influence of power and censorship in the 16th century Dubrovnik.
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Święcenia duchowieństwa we Włocławku w 1516 roku

75%
Kaczmarek K.
Zapiski Historyczne
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2013
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vol. 78
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issue 4
103-117
EN
The study attempts to extend the source base enabling us to follow the practice of the clergy’s ordination in Poland in the pre-Trident era. Queries embraced manuscripts from the Diocese Archive in Włocławek among which there were hitherto unpublished lists of clergy from the Włocławek bishopric and adjacent dioceses. The author managed to find accounts concerning the ordination of the clergy conducted by one of the Kuyavian suffragan bishops – Aleksander Myszczyński – in Włocławek in February 1516. The analysis of the accounts allowed the author to verify current opinions about the practice of the clergy’s ordination by Polish bishops presented in the literature of the subject matter. The author also demonstrated data which may be used in prosopographic research on the clergy in the Włocławek diocese at the beginning of the 16th century.
4
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La vicenda della morte di Carlo e Giovanni Carafa in alcuni testi di fine Cinquecento e Seicento

71%
Boni F.
Romanica Silesiana
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2020
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vol. 17
17-29
EN
The article presents the story of the death of Carlo and Giovanni Carafa, leading figures at the papal court, condemned to death by Pius IV, in 1561. Article analyses three unpublished texts (from the 16th and 17th century) that reconstruct the facts, focusing on their different perspectives and functions.
5
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Założenie Biskupstwa Pomorskiego według Augustyna ze Stargardu

63%
Rusakiewicz M.
Przegląd Zachodniopomorski
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2017
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issue 1
21-33
EN
The article deals with the image of the beginning of the Pomeranian Diocese presented in the so-called Protocollum created in the 16th century by Angelus de Stargardia, whose intention was to prove that the Pomeranian Diocese and the whole of Pomerania itself had never been subdued to Poland; the creation of Protocollum was related to a ecclesiastical conflict between Gniezno (German: Gnesen) and Pomerania. In order to support his thesis Angelus put forward arguments taken from sources of the time concerning the past of Poland and Pomerania; among other things, Angelus described the Christianisation mission in Pomerania carried out by Otto of Bamberg. The motive for founding the Pomeranian Diocese is of key importance for the whole of the narrative, as it schematically presents the basic assumptions of Angelus concerning the independence of the Pomeranian Diocese from Poland. Various mentions about the capitals of the Diocese were interpreted by Angelus as a tale of its triple founding. In that tale Otto of Bamberg was responsible for creating the Diocese, and he located its capital in Wolin (German: Wollin). According to Angelus the mention of the Usedom (Polish: Uznam) Diocese in the Chronicle of the Slavs (Chronica Sclavorum) by Helmond is a proof that the capital of the Diocese was moved to Usedom, which had been decided by the mighty families at the meeting held by Duke Wartislaw I (Polish: Warcisław I). On the other hand, moving the capital to Kammin (Polish: Kamień) – according to Angelus – was its third and final founding, which was approved by the pope. The origins of the Pomeranian Diocese outlined in that way show three elements that shaped it: first, the activities of the Pomeranian Apostle, Otto of Bamberg; second, a voluntary decision of the Pomeranians to accept Christianity; and third, the papal approval of Kammin as the capital of the Diocese. The tale of the Diocese having been symbolically founded three times was supposed – in Angelus’ narrative – to underline its extraordinary origins, and therefore to confirm its right to be independent from Poland.
PL
Tematem artykułu jest obraz początków biskupstwa pomorskiego przedstawiony w powstałym w XIV wieku tzw. Protocollum Augustyna ze Stargardu. Autor stworzył dzieło mające udowodnić, że zarówno pomorskie biskupstwo, jak i całe Pomorze nie były nigdy podporządkowane Polsce, a powstanie tegoż utworu związane było z kościelnym konfliktem gnieźnieńsko-pomorskim. W celu udowodnienia swojej tezy Augustyn przedstawił argumenty zaczerpnięte ze znanych ówcześnie przekazów o przeszłości Polski i Pomorza, opisując – pośród wielu innych wątków – przebieg misji chrystianizacyjnej na Pomorzu przeprowadzonej przez Ottona z Bambergu. Motyw założenia biskupstwa na Pomorzu jest kluczowy dla całości narracji, gdyż schematycznie przedstawia podstawowe założenia Augustyna dotyczące niezależności biskupstwa pomorskiego od Polski. Znajdujące się w przekazach źródłowych wzmianki o stolicach biskupstwa przełożył Augustyn na opowieść o potrójnym jego założeniu. Według tej koncepcji za ustanowienie biskupstwa odpowiedzialny był Otton z Bambergu, który wyznaczył Wolin na jego stolicę. Znana z Kroniki Helmolda wzmianka o biskupstwie uznamskim była według Augustyna dowodem na przeniesienie stolicy biskupstwa na wyspę Uznam, o czym zadecydowali pomorscy możni na zjeździe zwołanym przez księcia Warcisława I. Natomiast przeniesienie stolicy biskupstwa do Kamienia było według Augustyna trzecim i ostatecznym jego ustanowieniem, zatwierdzonym przez papieża. Zarysowane w ten sposób korzenie pomorskiego biskupstwa wskazują na trzy elementy je kształtujące: po pierwsze działalność Apostoła Pomorzan, czyli Ottona z Bambergu, po drugie dobrowolna decyzja Pomorzan o przyjęciu chrztu, a po trzecie zaś papieskie zatwierdzenie ustanowienia siedziby biskupa w Kamieniu. Opowieść o symbolicznym potrójnym założeniu biskupstwa miała zatem w narracji Augustyna podkreślić jego niezwykłe początki, a tym samym potwierdzić prawo do niezależności od Polski.
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Duchowni ordynowani przez biskupa kujawskiego Jana Karnkowskiego w 1533 r.

63%
Kaczmarek K.
Roczniki Humanistyczne
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2016
|
vol. 64
|
issue 2: Historia
5-23
XX
The article brings an analysis of the practice of ordination by the Bishop of the Diocese of Kujawy, Jan Karnkowski in the spring of 1533. The list of dozens of priests ordained by the hierarch has been entered into the bishop Korytkowski's book, which is kept in the archive of the Diocese in Włocławek. In this list we find acolytes, subdeacons, deacons and priests of the Diocese of Włocławek, as well as a large group of seminarians ordained by Bishop Karnkowski who came to Włocławek from other dioceses, primarily from the Diocese of Płock, to be ordained. The analysis of content of the source is accompanied by its edition based on the manuscript of the bishop's acts.
7

Osobliwości leksykalne w Psałterzu Dawidowym Mikołaja Reja

63%
Kowalska D.
Roczniki Humanistyczne
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2016
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vol. 64
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issue 6: Językoznawstwo
51-70
PL
W artykule omawia się osobliwości leksykalne Psałterza Dawidowego Mikołaja Reja, czyli formy wyrazowe, które nie mają poświadczenia w szesnastowiecznych źródłach leksykograficznych bądź ówczesne słowniki odnotowują je tylko z tekstu Reja. Tego rodzaju leksemy osobliwe są licznie reprezentowane w Rejowej parafrazie, pojawiają się najczęściej jako ekwiwalenty synonimiczne, nierzadko nawet dublety słowotwórcze leksemów o ugruntowanej już pozycji w polszczyźnie literackiej. O wprowadzaniu do tekstu parafrazy neologizmów decydowały różnorodne czynniki, m.in.: dążność do precyzji językowej, możliwości kreacyjne leksemu, dążność do regularności słowotwórczej oraz względy wersyfikacyjno-rytmiczne, polegające na grupowaniu w bliskim sąsiedztwie formacji tworzonych za pomocą tego samego przyrostka. Na wybór niektórych neologizmów wpływała także chęć różnicowania leksemów w sąsiadujących ze sobą paralelnie zestawianych wersetach.
EN
The article focuses on lexical peculiarities of David’Psalter by Mikołaj Rej, that is on these lexical forms which are not present in the 16th-century lexicographic sources or which are present in the dictionaries only on the basis of Rej’s works. Such peculiar lexemes frequently appear in Rej’s paraphrase, usually as synonymic equivalents, or even as word-formation doublets, of lexemes whose position in Polish literature is stable. Various factors decided about whether to include neologisms in Rej’s paraphrase, such as: the desire to strive for lexical precision and word-formation regularity, the possibilities of creating a lexeme and the aspect of versification and rhythm, which aimed at putting together forms created with the help of the same suffix. What helped to choose and accept some neologisms was also the desire to divide these lexemes which occurred next to each other in parallel verses.
8
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Osobliwości tłumaczeń biblijnych z terenów Królestwa Polskiego i Wielkiego Księstwa Litewskiego w XVI wieku

51%
Kozhynava A.
Studia Białorutenistyczne
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2020
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vol. 14
EN
The article provides an overview of biblical translations created in the 16th century on the territory of the Crown of the Kingdom of Poland and the Grand Duchy of Lithuania. On the example of verses 1.5–7 from the Book of Ecclesiastes a specific translation technique and the reasons for the differences between the original and translated text are considered. The study uses the method of textological analysis. The author comes to the following conclusions. Firstly, it can be a clash of different language systems, since the original language and the language of biblical translation refer not only to different language groups, but also to different language families. Secondly, a strong opposition to the accuracy of the translation is a different understanding of the text, due to differences in religion. By the time of the creation of most Slavic translations, Christian exegetics was fundamentally different both from the ancient understanding of sacred texts and from the interpretation adopted in the rabbinical tradition. Thirdly, intertextual differences may be due to differences in culture that have nothing to do with the religious system. Fourthly, the difference between the original and the translation is due to the fact that not all translators were equally gifted linguists; they didn’t know the original language and the subject in question equally well. Therefore, in the textual structure of the translation, we can meet with various kinds of deviations from the essence and form of the original, up to language and substantial mistakes.
PL
Niniejszy artykuł ma charakter przeglądowy, jest poświęcony tłumaczeniom biblijnym, które powstały w XVI w. na terenie Rzeczpospolitej i Wielkiego Księstwa Litewskiego. W tekście na przykładzie wierszy 1.5–7 z Księgi Koheleta rozpatruje się konkretną technikę translatorską oraz przyczyny różnic między tekstem oryginalnym i przetłumaczonym na inny język. W badaniu zastosowano metodę analizy tekstologicznej. Autor dochodzi do następujących wniosków. Po pierwsze, może to być konflikt różnych systemów językowych, ponieważ język oryginalny i język tłumaczenia biblijnego odnoszą się nie tylko do różnych grup, ale także do różnych rodzin językowych. Po drugie, dokładności tłumaczenia może przeszkadzać odmienne rozumienie tekstu z powodu różnic religijnych. W czasie stworzenia większości słowiańskich tłumaczeń biblijnych chrześcijańska egzegetyka zasadniczo różniła się zarówno od starożytnego rozumienia świętych tekstów, jak i od interpretacji przyjętej w tradycji rabinicznej. Po trzecie, różnice intertekstualne mogą wynikać z różnic kulturowych, które nie mają nic wspólnego z systemem religijnym. Po czwarte, różnica między oryginałem a tłumaczeniem wynika z faktu, że nie wszyscy tłumacze byli równie utalentowanymi lingwistami, znali dobrze język oryginalny. Dlatego w strukturze tekstowej tłumaczenia możemy się spotkać z różnego rodzaju odchyleniami od treści i formy oryginału, aż po błędy językowe i merytoryczne.
RU
У артыкуле даецца агульнае ўяўленне пра біблейскія пераклады, створаныя ў XVI ст. на тэрыторыі Рэчы Паспалітай і Вялікага княства Лiтоўскага, а таксама на прыкладзе вершаў 1.5–7 з Кнігі Еклесіяста разглядаецца канкрэтная тэхніка перакладу і прычыны адрозненняў паміж арыгінальным і перакладным тэкстам. Для даследавання выкарыстоўваецца метад тэксталагічнага аналізу. Аўтар прыходзіць да наступных высноў. Па-першае, гэта можа быць сутыкненне розных моўных сістэм, паколькі мова арыгінала і мова біблейскага перакладу належаць не толькі да розных моўных групаў, але і да розных моўных сем’яў. Па-другое, моцным процідзеяннем на шляху да дакладнасці перакладу аказваецца рознае разуменне тэксту, абумоўленае адрозненнем у веравызнанні. У час стварэння большасці славянскіх перакладаў хрысціянская экзегетика каардынальна адрознівалася як ад старажытнага разумення святых тэкстаў, так і ад тлумачэння, прынятага ў раввнистической традыцыі. Па-трэцяе, міжтэкставые адрозненні могуць быць абумоўленыя адрозненнямі ў культуры, якія не маюць ніякага дачынення да сістэмы веравызнання. Па-чацвёртае, адрозненне арыгінала ад перакладу абумоўліваецца тым, што не ўсе перакладчыкі былі аднолькава адоранымі лінгвістамі, аднолькава добра ведалі мову арыгінала і прадмет, пра які ідзе гаворка. Таму ў тэкставай структуры перакладу мы можам сустрэцца з рознага роду адхіленнямі ад сутнасці і формы арыгінала, якiя прыводзяць да моўных і змястоўных памылак.
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