This work forms part of a larger project attempting to describe the image, place, and function, as well as the methods of perception of the Muses in the antiquity. It should be stressed that those aspects of the Muses’ image in the Greek culture have been considered particularly worthy of analysis, which have been hitherto ignored or insufficiently highlighted in the research. Thus, among a number of issues under investigation there is for instance the question of the Muses’ place in the ancient Greek religion, the question of the Muses’ gender, or the problem of the relations between poetologische Bildersprache and the culture of a given period, including, among others, analyses of the scenes of poetic initiation.
This study, however, is focused exclusively on the question of the genealogy, names, and number of the Muses. To date, this particular subject-matter has not been approached more comprehensively, while the existing analytical studies are either superficial or flawed with methodological shortcomings....
This dissertation concerns the history and the causes of the Irish emigration to the United States in the first half of the 19th century. Author, using British Irish, and to lesser extent also American primary sources, analyses the situation in Ireland before the Great Famine, and the causes of this early emigration from Ireland to the United States. She also describes the character of this emigration, pointing, among other things, to the fact that it was not only roman-catholic, but also prtestant phenomenon.She also analyses the political and economic situation in Ireland, and the situation of emigrants in the United States. The dissertation ends with the Great Famine (including it), and a new wave of emigration from Ireland to the United States. In this respect it shows the differences between those two waves of emigration from Ireland....
Nell’alto medioevo la pratica di uccidere la moglie che non rispettava le norme accettate (infrangendo il codice sessuale, complottando contro il marito, praticando la stregoneria) o che era semplicemente sospettata di farlo era in linea di massima considerato un atto lecito e tollerabile, come testimoniano le fonti giuridiche di molte regioni europee. Tra il secolo VIII e il IX la crescente influenza della Chiesa in materia matrimoniale e il consolidamento della dottrina sulla natura spirituale del matrimonio cristiano e dei rapporti coniugali suggerirono alle autorità ecclesiastiche di impegnarsi a sradicare questa pratica peccaminosa dalla vita sociale. I differenti testi di questo periodo gettano luce sulle tensioni tra la moralità tradizionale basata sull’“economia dell’onore” e l’insegnamento cristiano. Questa tensione disturbava la stabilità del sistema di valori della società altomedievale. Gli scritti di Incmaro di Reims che affrontano la teoria del matrimonio cristiano e i limiti dell’autorità del marito sulla moglie (De coercendo ed exstirpando raptu viduarum, puellarum ac sanctimonialium; De divortio Lotharii regis et Theutbergae reginae) sono qui analizzati per mostrare come i canonisti e i moralisti di questo periodo erano consapevoli di simili conflitti e cercavano di armonizzare le norme contrastanti. Pratiche come la mediazione tra i coniugi, le penitenze pubbliche e l’esclusione monastica della moglie adultera possono essere considerate come un modello delle strategie proposte dalle autorità ecclesiastiche per protegger la vita della donna e allo stesso tempo per salvare l’onore del marito. Tuttavia, nonostante la condanna dell’uxoricidio da parte della Chiesa e il diffondersi della nozione cristina di matrimonio, i numerosi casi che emergono dalle fonti narrative e diplomatiche del secolo IX dimostrano chiaramente che l’uccisione della moglie in nome dell’onore della famiglia non solo costituiva la tradizione accettata, ma era anche considerata come un obbligo morale del marito o dei suoi parenti maschi. Il rifiuto di adempiere a tale obbligo, anche in nome dei principi cristiani, poteva essere pericoloso non solo per la posizione sociale del marito ma anche della sua identità maschile....
Niesiołowski-Spano, Łukasz(Taylor & Francis Group, 2015)
The aim of the paper is to review the value and usefulness of the ethnic-markers of ancient societies, based on the assumption that certain populations practice certain eating and drinking habits. In other words, the conviction that some food and drink habits may be used as reliable tools for determining the ethnicities of ancient societies will be questioned. This argument is applied to the case of the Philistines, a population of Aegean or Aegeo- Anatolian origin, who settled in Palestine in the early twelfth century BCE....
This is a paper presented at the meeting organized at Paris in 2012 to commemorate the 50 years of activity of the Center of Polish Culture at Sorbonne. The Center was organized by Bronislaw Geremek, an eminent Polish historian who played an important political role in the anti-communist movement many years later, and who became the Minister of Foreign Aff airs after the communism. Both Universities established the Center to facilitate contacts of Polish and French social scientists, difficult at the time of communism. The Polish communist government encouraged this endeavour to smooth the contacts with France, which seemed more independent from the United States than other Western countries. Polish social scientists used this political conjuncture to built contacts with their French colleagues, especially from the “Annales” school. Fernand Braudel wanted to know the Marxist historians
from the East and he appreciated the Polish historical school. The Poles seemed him more reasonable than Marxists from most other communist countries. Quai d’Orsay looked with relative optimism to changes in Poland after 1956, so they facilitated the implementation of Braudel’s ideas. Most probably, Warsaw University was the unique University in the Eastern bloc to have such a center in Paris already in 1962.
After the fall of communism the Polish-French contacts are not as important for Polish social scientists as they were before—for the simple reason that the contacts with most other countries are easy today. Let’s hope nevertheless that the Polish French common programs will continue....