Zips

Evangélikus lelkészek Magyarországon (ELEM). II: A zsolnai zsinattól (1610) a soproni országgyűlésig (1681). II/3: Kelet-Magyarország (az ötvárosi egyházkerület és az erdélyi magyar evangélikus gyülekezetek) = Pastores evangelico-lutherani in Hungaria. II: A synodo Solnensi (1610) usque ad comitia Semproniensia (1681). II/3: Hungaria orientalis (districtus Pentapolitanus necnon ecclesiae Hungarico-lutheranae in Transylvania).

Gesammelete Nachrichten von den Lebensumständen und Schriften Evangelisch Luthrischer Lehrer des Königreichs Ungarn nach alphabetischer Ordnung abgefaßt von Johann Samuel Klein Subrecktor der evangelischen Schule zu Eperies.
Viertes Hundert.
1779. Angefangen den 20. Aprilmonath
20. IV. 1779 – 6. XI. 1781.

Lang.: PL. Description of the process of formation area of Polish ethnic settlement in Upper Hungary in its basic form – three regions compactly inhabited by indigenous Polish population, constituting the southern border of the main Polish ethnic area in Europe, between the Baltic Sea and the Carpathians. This description is accompanied by comments on the process of formation southern border of Poland (and Silesia) with Hungary: 1st, in the Middle Ages, the border between Poland (Lesser Poland and Silesia) and Hungary was dynamic; next, in the late Middle Ages and in the early Modern Ages, areas elaborated in this paper were settled.

The studies of this volume concern Polish-Hungarian and Polish-Transylvanian relations in the 16th and 17th centuries. In the first paper, with reference both to older scholarship and recent research on the history of borderlands, I analyze the character and role of the Polish-Hungarian borderland. I ask how it was influenced by the natural environment and how it shaped mutual relations between the countries on both sides of the Carpathian Mountains.  My conclusion is that this borderland was quite stable politically (despite the proximity to the turbulent Habsburg-Ottoman border) and remained a region of exchange, connected through numerous social, ethnic and economic ties. The western part of the borderland was a more easily accessible area (with more convenient mountain passes), cultivated and colonized earlier than the Eastern Carpathians. It influenced the number of trade routes and intensity of exchange. A special role was played by the Szepes (Spiš) region, which receives less attention here only due to the general character of the paper and many recent historical studies.
Three papers refer to two remarkable figures in Polish-Hungarian/Polish-Transylvanian relations in the early modern period: John Sigismund Zapolya (Szapolyai, 1540-1571), first Prince of Transylvania, and Stephen Báthory, his successor as a Prince of Transylvania, then King of Poland and Grand Duke of Lithuania (1576-1586). I examine the way in which they were perceived by contemporaries. In the case of John Sigismund Zapolya, I describe how the image of the ruler, who died young, was shaped by his followers in the first years after his death, that is, in the 1570s and 1580s, and how the commemoration served the emerging political identity of Transylvania in the context of close Polish-Transylvanian ties during the reign of Báthory. An essential factor was the religious (Protestant, especially Unitarian) motivation of the apologists. This was accompanied by their religious and political goals together with moral issues (e.g. the commonly used notions of fortune and loss through which the reign of John Sigismund was interpreted). The paper is based on a survey of historiographical and literary works mainly by Christian Schesaeus (neolatin epic historiography), András Valkai (popular historiographical poems in Hungarian), Demeter Csanádi, Jan Gruszczyński (moralistic, commemorative texts) and Johannes Sommer with references to other authors as well.
Subsequently, in a paper on King Stephen Báthory I show the contemporary polemics on his rule, in particular the controversies that arose in the years 1584-1585 and in the first years after the king’s death. In this period, Báthory was faced with serious criticism due to his harsh conflict with the Zborowski family. I argue here mainly with evidence of contemporary political journalism. The fact of the foreign origin of the king and his support for Hungarian compatriots in Poland-Lithuania was also raised, just as in the first years following Báthory’s death in 1586. This image changed only gradually later. In the next paper I show this process, using the example of literary texts known as “kings’ catalogues” (icones, imagines), which shaped popular historical knowledge until the 18th century. It was much because of this sort of text why the representation of the king evolved to result in an image of a brave and wise ruler, almost overwhelming in the Polish historical memory of the subsequent centuries. This image also contained stereotypes of Hungarians (appearance, character), partly derived from the ‘Hunnic’ tradition and the parallel between Báthory and Attila. Decisive was the impact of contemporary events, primarily the Polish-Muscovite wars of the 17th century.
To sum up, the papers contribute to a more nuanced history of the Polish-Hungarian relations and stereotypes, but refer to more general questions about the commemoration of a ruler (Herrschermemoria) in early modern Europe.

The renaissance belfries in the Spiš region, which were built separately from their churches in Vrbov, Strážky, Kežmarok, Podolínec, Spišská Sobota, Levoča, Spišská Belá and Poprad have preserved their medieval cores. The belfries in Poprad and Podolínec are often linked together, as they have a similar shape at the attic's ridge. They were both built at the end of the 1650s - the Poprad's belfry in 1658 and the one in Podolinec 1659. Today's late-renaissance belfry in poprad had an older predecessor which was rebuilt by the town's reeve Lucas Topperczer in 1592. An italian mason who settled in Kežmarok, Ulrich Maurer, designed the constructional amendments and a Slovak carpenter Bernhardt Miller from Podolínec worked on them. A secondary preserved inscription reveals that the belfry's construction works took place in the summer months of 1663. To be precise, the walls of the belfry were not decorated by one, but two identical inscriptions with chronostichon (a sentence, in which specific letters can be interpreted as Roman numerals), which also dated the belfry's late-ranaissance sgraffito decoration. The inscriptions confirm that the belfry was built from the foundations: posuit fundamina. The reconstruction of the no longer existing late-renaissance decoration with the sgraffito, as well as the analysis of the used motifs is complicated by sparse photo-documentation and only general mentions in literature. The photographs taken before the decoration's destruction in 1958 show that the sgraffito inscriptions of the figures depicted in shrines used to be all around the walls. The attic and arcade of the belfry were originally decorated by stylised, floral ornaments. The belfry corners were also decorated, originally by an illusive bossage, as was the wall at the sound outlets. According to the authors, who saw the sgraffito decoration before destruction, the semi-circular shrines contained figures of prophets and aposteles, evangelists and saints as well as allegoric figures of science and liberal arts (septem artes liberales). The allegories of liberal arts in the Poprad's belfry originated from the collection of copperplate reproductions of the same name, which were created by German graphic artist Georg Pencz. They were first printed about 1541. In the case of the Poprad's belfry, this is the last known sgraffito decoration of the renaissance spirit in the Spiš region, where one would likely assume the use of younger, maybe manneristic or even early-baroque graphic inspirations.

Lang.: PL. This bibliography includes science and popular science publications (or important for science researches), in social sciences (history and art-history, ethnology, archeology, philology), concerning or relating to the Scepusia region, published in Poland, as well as Polish authors or published in Polish abroad.
We applied systematic key, and within it a chronological and alphabetical system.

Autor artykułu, na podstawie analizy ,,Rejestru dochodów i powinności należących do zamku Ľubovňa” z Narodowego Archiwum Węgierskiego, który był wcześniej datowany na XVII w., ustalił, że powstał on około 1586 r. Badany dokument dzięki właściwemu datowaniu można uznać za jedno z najważniejszych źródeł do dziejów gospodarczych i politycznych zastawionej części Spisza w XVI w. On the Dating and Content of the 16th-century Register of Obligations and Incomes of the Castle in Ľubovňa On the basis of the analysis of “The Register of Incomes and Obligations belonging to the Castle L’ubovňa” from the National Archives of Hungary, which was previously dated to the 17th century, the author of the article established that it had been written ca. 1586. Owing to proper dating, the studied document may be regarded as one of the most important sources for the economic and political history of the pledged part of Spiš region in the 16th century.

Die frühe Reformation hat als ekklesiologisches Experiment eine erstaunliche Farbenvielfalt von Gemeindemodellen vorgebracht. In der Forschung hat man sich auf diejenigen ekklesiologischen Vorstellungen der Frühzeit konzentriert, nach denen jede Einzelgemeinde durch einen eigenen Bischof geleitet wurde. Hier wird eine Erscheinung untersucht, die uns aus Thomas Münzers Biografie bekannt sein könnte: der radikale Reformator vereidigt seine Anhänger sowohl in Allstedt als auch in Mühlhausen (1524-1525), ihn mit Leib, Gut und Leben zu verteidigen, seinerseits aber verpflichtet er sich zu einem lebenslangen Dienst. In den Quellen heißt ein solcher Vertrag oder Bund Bundschuh, wie die Bündnisse der aufständischen Bauer, die dieses Zeichen, den Bundschuh, auch oft auf ihrer Fahne trugen. In diesem Vortrag werde ich sechs Fälle aus der Reformationsgeschichte Ungarns darstellen und interpretieren, um zu zeigen, dass dieses Verhalten keineswegs spezifisch Münzerisch ist und theologisch nicht eindeutig als radikal oder spiritualistisch eingestuft werden kann. Es handelt sich um eine weit verbreitete Bestrebung, welche die ewige gruppendynamische Frage nach dem Verhältnis zwischen Hirten und Herde, Persönlichkeit und Gemeinschaft zu beantworten versucht.

The tabernacle altar from Vojnany, today in the collections of the Slovak National Gallery in Bratislava, belongs to a small group of altarpieces preserved from the 13th Century. Mostly, they have survived only in fragments (dominantely in form of sculptures - Madonnas and Saints), geographically concentrated in Italy and Scandinavian Lands. In contrast to that, the Madonna (sedes sapientiae) of this Central European piece does not exist any more. However, its whole structure - baldaquin shrine and wings with relief figures of saints is still preserved.
The paper discusses the technological structure, reconstruct the iconography, programme and use of such early altarpieces, as well as questions the place of origin of the Vojnany Tabernacle in particular.
The article is an expanded version of a paper at the conference organised by Otto Pächt Archiv at the University of Vienna in 2017. The whole volume is available at:
https://services.e-book.fwf.ac.at/api/object/o:1485/diss/Content/get

On the basis of the analysis of "The Register of Incomes and Obligations belonging to the Castle Ľubovňa" from the National Archives of Hungary, which was previously dated to the 17th century, the author of the article established that it had been written ca. 1586. Owing to proper dating, the studied document may be regarded as one of the most important sources for the economic and political history of the pledged part of Spiš  region in the 16th century.