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The Pietà statue found in the Holy Cross Chapel on the Calvary of Kremnica can be dated between 1729–1730. A letter of 1730 by the painter Johann Georg Rothenstein attest his collaboration in the construction of the Kremnica Calvary. The Kremnica Pietà belonmgs to a post–Gothic tradition.
Abstract
The resurgence of revolutionary literature or Red Classics at the turn of the century is indicative of the cultural logic of the revolutionary hegemony during Mao and post-Mao China. Revolutionary hegemony served quite effectively to legitimate Mao Zedong’s, and much of Deng Xiaoping’s reign, but it has become increasingly difficult to sustain its viability and efficacy. From the beginning of the new century, both the state and consumer popular culture sectors have pushed for a Red Classic resurgence. While the ideological content and styles of the Red Classics are apparently incommensurable to China’s social reality today, their current popularity suggests a success in capturing or eliciting emotional responses from the audience primarily derived from their lived and felt experience during the Mao era. For the state, the Red Classics and the entire revolutionary legacy can now exist only as mummies of history, serving as a nationalist, “patriotic” narrative of the recent past. Meanwhile, the Red Classics is reinvented as nostalgia, a commodity in China’s cultural market. The paper examines the genealogy and current reinvention of the Red Classics, in order to shed some light on China’s post-revolutionary cultural politics.
The Aristotelian tradition knows the dichotomy of his works into exoteric and esoteric groups. The interpretation of the two terms, however, changed in the course of time. According to the later, perhaps Hellenistic interpretation of the terms, the group of “exoteric” works included all the works which have been written in schools of rhetoric, and later ascribed to Aristotle. The well-known treatise De mundo should not be considered as a genuin work of school-philosophy, because it belongs to Pseudo-Aristotle’s works written in a school of rhetoric and ranged amond his “exoteric” works.
In a world of globalization it is the task of literary historians to reassess their national legacy from the new perspective. The past can never be taken for granted and never be forgotten; it is the result of interpretation. Poetic traditions are inseparable from linguistic structures, language as collective memory, and so they cannot be easily transferred into another culture. If historiography cannot do without teleology, we have to think in terms of different teleologies. It is undeniably difficult to fulfill contradictory demands, but a literary historian cannot stop making arguments and counterarguments.
Slavonia and Croatia belonged to the Habsburg controlled part of the Kingdom of Hungary. As a result of the Ottoman conquest, the two provinces merged into a single territorial entity, and this study discusses this process. The noble society and the public administration of Croatia and Slavonia had fewer and fewer links with the Hungarian institutions due to economic, religious and military reasons. However, in the meantime they established close relationships with the Habsburg dynasty and the Austrian hereditary provinces. The local nobility developed the idea of the independent Croatian state in the 16th–17th centuries, and thus, the territory could not reintegrate completely into the Kingdom of Hungary in the early 18th century.
A két Cato gazdag (és egybefolyó) utóéletéből szemelgettünk néhány jellemző dokumentumot (Petronius, Martialis). Színes és drámai kép tárul az olvasó elé Lucanus eposzából, kiváltképpen a IX. énekben megörökített durum iter leírásából, amelyhez a színeket a költő — a történeti valósággal keveset törődve — a mesés Nagy Sándor-hagyományból vette. — „Az antikvitás XVI. századi képe” c. monográfiánk (1960) anyagából további érdekességeket kínálnak Bornemisza Péter prédikációs kötetei, mint pl. a megvesztegethetetlen ókori eszménykép ellentéteként felvonultatott főúri „lopók”, akik nem vasláncot (bilincset), hanem aranyláncot viselnek. Ugyancsak Bornemisza hivatkozik egy Rosa nevű milánói személyre, aki — felkelésének elbukását látva, de ügye igaz voltának tudatában — halála után Cato mellett óhajtott magának helyet a Purgatórium kapujában (vö. Dante, Purg. I). A magyar irodalomból Berzsenyi Dániel Catohivatkozásait idéztük: a költő az antik szerzők ismeretében állítja párhuzamba korának nagyságait az ókor hőseivel. — Kuriózumképpen hivatkoztunk végül Berzsenyi (és Dante) „őr-Catójának” modern Fortlebenjére: egy mai lakattípus is „Cato” márkajelzéssel került forgalomba.
