...

Staro i novo: Régi és új

by user

on
Category: Documents
7

views

Report

Comments

Transcript

Staro i novo: Régi és új
Staro i novo:
paralele i dodiri
u hrvatskoj i mad̄arskoj renesansi
Régi és új:
párhuzamok és érintkezések
a horvát és a magyar reneszánszban
n
Filozofski fakultet Sveučilišta u Zagrebu
21.–23. studenog 2012.
Zágrábi Egyetem, Bölcsészettudományi Kar
2012. november 21–23.
Staro i novo:
paralele i dodiri
u hrvatskoj i mad̄arskoj renesansi
Régi és új:
párhuzamok és érintkezések
a horvát és a magyar reneszánszban
Vetera et nova:
similia et attingentia
aetate renatarum litterarum
in Croatia et Hungaria
The Old and the New:
Similarities and Contacts
in Croatian and Hungarian Renaissance
MEÐUNARODNI HRVATSKO - MAÐARSKI ZNANSTVENI SKUP
HORVÁT- MAGYAR NEMZETKÖZI KONFERENCIA
CONSESSUS SCHOLASTICUS
C ROATICO -H UNGARICUS
A C ROATIAN -H UNGARIAN CONFERENCE
n
Zagreb, 21–23. studenog 2012.
Zágráb, 2012. november 21–23.
Zagrabiae, a. d. XI–IX Kal. Dec. MMXII
Zagreb, November 21–23, 2012
4
Organizatori
Katedra za hungarologiju, Filozofski fakultet Sveučilišta u Zagrebu
Odsjek za klasičnu filologiju, Filozofski fakultet Sveučilišta u Zagrebu
Članovi organizacijskog odbora
Orsolya Žagar Szentesi, predstojnica Katedre za Hungarologiju
Neven Jovanović, pročelnik Odsjeka za klasičnu filologiju
Sándor Bene, glavni tajnik Med̄unarodnog društva mad̄arskih studija,
gostujući profesor na Katedri za hungarologiju
Vladimir Rezar, zamjenik pročelnika Odsjeka za klasičnu filologiju
Podupiru
Filozofski fakultet Sveučilišta u Zagrebu
Balassi Institut, Budimpešta
Ministarstvo vanjskih poslova Republike Mad̄arske i Veleposlanstvo Republike Mad̄arske u Zagrebu
Vijeće mad̄arske nacionalne manjine Grada Zagreba
Mjesto skupa
Konferencijska dvorana Knjižnice i dekanska vijećnica Filozofskog fakulteta Sveučilišta u Zagrebu, Zagreb, Ivana Lučića 3.
5
Rendező intézmények
Hungarológia Tanszék, Zágrábi Egyetem, Bölcsészettudományi Kar
Klasszika-Filológia Intézet, Zágrábi Egyetem, Bölcsészettudományi Kar
Szervezőbizottság
Žagar Szentesi Orsolya, tanszékvezető, Hungarológia Tanszék
Neven Jovanović, intézetvezető, Klasszika-Filológia Intézet
Bene Sándor, főtitkár, Nemzetközi Magyarságtudományi Társaság —
vendégtanár, Hungarológia Tanszék
Vladimir Rezar, helyettes intézetvezető, Klasszika-Filológia Intézet
Támogatók
Zágrábi Egyetem, Bölcsészettudományi Kar
Magyarország Külügyminisztériuma és Zágrábi Nagykövetsége
Balassi Intézet
Zágrábi Magyar Kisebbségi Tanács
Helyszín
Zágrábi Egyetem, Bölcsészettudományi Kar, Kari Könyvtár konferenciaterme és dékáni tanácsterem (Zágráb, ul. Ivana Lučića 3.)
Program
7
8
21. studenog 2012. (srijeda)
Otvaranje
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 16.00
Pozdravni govori
Damir Boras, dekan Filozofskog fakulteta Sveučilišta u Zagrebu
Gábor Iván, veleposlanik Mad̄arske u Hrvatskoj
Orsolya Žagar Szentesi, predstojnica Katedre za hungarologiju
Neven Jovanović, pročelnik Odsjeka za klasičnu filologiju
Prva sesija
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 16.45–20.00
Moderator: Neven Jovanović
16.45–17.15 Darko Novaković (Filozofski fakultet Sveučilišta u Zagrebu):
Orator Apostolicus as Theoretician of War and Peace: A Hitherto
Unknown Manuscript Treatise De bello et pace by Iohannes Staphileus (1472–1528)
17.15–17.45 Gábor Kecskeméti (Institut književnih znanosti Mad̄arske
akademije, Budimpešta – Sveučilište u Miškolcu): Humanist Text
in a Digital Age
17.45–18.00 Rasprava
Pauza
18.30–19.00 Predstavljanje knjige Susreti dviju kultura: obitelj Zrinski
u hrvatskoj i mad̄arskoj povijesti, urednici Sándor Bene, Zoran Ladić, Gábor Hausner; Matica Hrvatska, Zagreb, 2012.
Knjigu predstavljaju: dr. sc. Damir Karbić (upravitelj Odsjeka za
povijesne znanosti HAZU u Zagrebu) i akademik Pavao Pavličić
(profesor komparativne književnosti, Filozofski fakultet Sveučilišta
u Zagrebu)
19.00–20.00 Domjenak za sudionike i goste u organizaciji veleposlanika
Republike Mad̄arske u Zagrebu, Gábora Ivána
9
2012. november 21. (szerda)
Megnyitó
16.00 – Kari Könyvtár konferenciaterme
A konferenciát köszöntik:
Damir Boras, a Zágrábi Egyetem Bölcsészettudományi Karának dékánja
Iván Gábor, Magyarország zágrábi nagykövete
Žagar Szentesi Orsolya, a Hungarológiai Tanszék vezetője
Neven Jovanović, a Klasszika-filológia Intézet vezetője
Első ülésszak
16.45–20.00 — Kari Könyvtár konferenciaterme
Elnök: Neven Jovanović
16.45–17.15 Darko Novaković (Zágrábi Egyetem): Orator Apostolicus as
Theoretician of War and Peace: A Hitherto Unknown Manuscript
Treatise De bello et pace by Iohannes Staphileus (1472–1528)
17.15–17.45 Kecskeméti Gábor (MTA BTK Irodalomtudományi Intézet,
Budapest — Miskolci Egyetem): Humanist Text in a Digital Age
17.45–18.00 Vita
Szünet
18.30–19.00 Könyvbemutató: Susreti dviju kultura: obitelj Zrinski u hrvatskoj i mad̄arskoj povijesti, urednici Sándor Bene, Zoran Ladić,
Gábor Hausner; Matica Hrvatska, Zagreb, 2012.
A kötetet bemutatják: Damir Karbić (a Horvát Tudományos és Művészeti Akadémia Zágrábi Történettudományi Intézetének vezetője)
és Pavao Pavličić (akadémikus, a Zágrábi Egyetem Bölcsészettudományi Karának komparatisztika professzora)
19.00–20.00 Iván Gábor Magyarország Zágrábi nagykövetének fogadása
a résztvevők és a meghívott vendégek tiszteletére
10
22. studenog 2012. (četvrtak)
Druga sesija
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 9.00–10.20
Moderator: Darko Novaković
9.00–9.20 László Jankovits (Sveučilište u Pečuhu): An Argonaut Between
Two Seas (Janus Pannonius)
9.20–9.40 Ágnes Ritoók Szalay (Knjižnica Mad̄arske akademije – Institut književnih znanosti Mad̄arske akademije, Budimpešta): Die
Handschriften von Janus Pannonius und Zagreb
9.40–10.00 Géza Szentmártoni Szabó (Sveučilište ELTE, Budimpešta):
The Peril at Parthenope: The Newly Discovered Panegyric of Janus
Pannonius for honour of René d’Anjou
10.00–10.20 Rasprava
Pauza
Treća sesija
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 10.50–15.30
Moderator: László Jankovits
10.50–11.10 Relja Seferović (Zavod za povijesne znanosti HAZU, Dubrovnik): Ragusan Friars in Matthias Corvinus’ Humanistic Circle:
A Long Memory of the National Unity
11.10–11.30 Péter Kasza (Sveučilište u Segedinu): Stephanus Brodericus and his Slavonian-Zagrebian Roots
11.30–11.50 Boris Nikšić (Institut za migracije i narodnosti, Zagreb):
Dall’ infedele al barbaro (L’ immagine del Turco nell’ umanesimo
centroeuropeo)
11.50–12.10 Iva Kurelac (Zavod za povijesne znanosti HAZU, Zagreb):
The Kingdom of Hungary-Croatia and its image in the first history
of Dalmatia (Dominicus Zavoreus, De rebus Dalmaticis, 1602)
12.10-12.30 Rasprava
13.00–14.00 Posjet Zbirci starih i rijetkih knjiga Knjižnice HAZU u Zagrebu
11
2012. november 22. (csütörtök)
Második ülésszak
9.00–10.20 — Kari Könyvtár konferenciaterme
Elnök: Darko Novaković
9.00–9.20 Jankovits László (Pécsi Egyetem): An Argonaut Between Two
Seas (Janus Pannonius)
9.20–9.40 Ritoókné Szalay Ágnes (MTA BTK Irodalomtudományi Intézet,
Budapest): Die Handschriften von Janus Pannonius und Zagreb
9.40–10.00 Szentmártoni Szabó Géza (ELTE BTK, Budapest): The Peril
at Parthenope: The Newly Discovered Panegyric of Janus Pannonius
for honour of René d’Anjou
10.00–10.20 Vita
Szünet
Harmadik ülésszak
10.50–15.30 — Kari Könyvtár konferenciaterme
Elnök: Jankovits László
10.50–11.10 Relja Seferović (Horvát Tudományos és Művészeti Akadémia
Történettudományi Intézet, Dubrovnik): Ragusan Friars in Matthias Corvinus’ Humanistic Circle: A Long Memory of the National
Unity
11.10–11.30 Kasza Péter (Szegedi Egyetem): Stephanus Brodericus and
his Slavonian-Zagrebian Roots
11.30–11.50 Boris Nikšić (Migráció- és Nemzetiségkutató Intézet, Zágráb): Dall’ infedele al barbaro (L’ immagine del Turco nell’ umanesimo centroeuropeo)
11.50–12.10 Iva Kurelac (Horvát Tudományos és Művészeti Akadémia
Történettudományi Intézet, Zágráb): The Kingdom of Hungary-Croatia
and its image in the first history of Dalmatia (Dominicus Zavoreus,
De rebus Dalmaticis, 1602)
12.10-12.30 Vita
13.00–14.00 Látogatás a Horvát Tudományos és Művészeti Akadémia
Könyvtárának Régi és Ritka Nyomtatványtárában
12
14.00–15.30 Stanka za ručak
Četvrta sesija
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 15.30–16.50
Moderator: Olga Perić
15.30–15.50 Luka Špoljarić (Srednjoeuropsko sveučilište u Budimpešti):
From Under the Lion’s Wing: The Social Background of Dalmatian
Humanism
15.50–16.10 Bratislav Lučin (Splitski književni krug — Marulianum,
Split): A Missed Encounter: Tranquillus Andronicus and Erasmus
of Rotterdam
16.10–16.30 László Szörényi (Institut književnih znanosti Mad̄arske akademije, Budimpešta): L’ epitalamio di Matteo Andronico
16.30–16.50 Rasprava
Pauza
Peta sesija
Konferencijska dvorana Knjižnice Filozofskog fakulteta, 17.20–20.00
Moderator: László Szörényi
17.20–17.40 Péter Farbaky (Povijesni muzej, Budimpešta): John Corvinus, the Planned Successor of Matthias and Patron of the Arts
17.40–18.00 Milan Pelc (Institut za povijest umjetnosti, Zagreb): Lucas
(Lukács) de Szeged, Bischof von Zagreb (1500–1510) und sein kulturelles Erbe
18.00–18.20 Klára Pajorin (Institut književnih znanosti Mad̄arske akademije, Budimpešta): Astrologia, magia e il culto di Apuleio nella
cultura di Mattia Corvino
18.20–18.40 Rasprava
Pauza
19.30–20.00 Predstavljanje knjige Pétera Kasze Stephanus Brodericus:
Epistulae (Bibliotheca scriptorum medii recentisque aevorum, Series nova, Budimpešta, 2012). Knjigu predstavlja dr. sc. Szabolcs
Varga, Biskupijska visoka teološka škola, Pečuh.
20.30 Večera za sudionike skupa u organizaciji Filozofskog fakulteta
Sveučilišta u Zagrebu (“Zlatni medo”, Savska cesta 56, Zagreb)
13
14.00–15.30 Ebédszünet
Negyedik ülésszak
15.30–16.50 — Kari Könyvtár konferenciaterme
Elnök: Olga Perić
15.30–15.50 Luka Špoljarić (Közép-Európai Egyetem, Budapest): From
Under the Lion’s Wing: The Social Background of Dalmatian Humanism
15.50–16.10 Bratislav Lučin (Split irodalmi kör — Marulianum, Split):
A Missed Encounter: Tranquillus Andronicus and Erasmus of Rotterdam
16.10–16.30 Szörényi László (MTA BTK Irodalomtudományi Intézet, Budapest): L’ epitalamio di Matteo Andronico
16.30–16.50 Vita
Szünet
Ötödik ülésszak
17.20–20.00 — Kari Könyvtár konferenciaterme
Elnök: Szörényi László
17.20–17.40 Farbaky Péter (Budapesti Történeti Múzeum): John Corvinus, the Planned Successor of Matthias and Patron of the Arts
17.40–18.00 Milan Pelc (Horvát Tudományos és Művészeti Akadémia
Művészettörténeti Intézet, Zágráb): Lucas (Lukács) de Szeged, Bischof von Zagreb (1500–1510) und sein kulturelles Erbe
18.00–18.20 Klára Pajorin (MTA BTK Irodalomtudományi Intézet, Budapest): Astrologia, magia e il culto di Apuleio nella cultura di Mattia Corvino
18.20–18.40 Vita
Szünet
19.30–20.00 Könybemutató: Stephanus Brodericus: Epistulae, ed., introduxit et commentariis instruxit Petrus Kasza, Budapest, Argumentum Kiadó — Magyar Országos Levéltár, 2012 (Bibliotheca scriptorum medii recentisque aevorum, Series nova, 16). A kötetet bemutatja: Varga Szabolcs docens, Pécsi Hittudományi Főiskola
20.30 Vacsora a Zágrábi Egyetem Bölcsészettudományi Karának szervezésében (“Zlatni medo”, Savska cesta 56, Zagreb)
14
23. studenog 2012. (petak)
Šesta sesija
Dekanska vijećnica Filozofskog fakulteta, 9.00–10.40
Moderator: Bratislav Lučin
9.00–9.20 Anna Tüskés (Književni muzej Gyula Illyés – Institut književnih znanosti Mad̄arske akademije, Budapest): Students from Croatia at the University of Vienna Between 1385 and 1526
9.20–9.40 Tamara Tvrtković (Hrvatski institut za povijest, Zagreb): Tubero’s New Clothes
9.40–10.00 Gábor Almási (Sveučilište ELTE, Budimpešta): Religious Tolerance of Andreas Dudith and the Riddle of Themistius’s Twelfth
Oration
10.00–10.20 Nino Zubović (Filozofski fakultet Sveučilišta u Zagrebu):
Übersetzungen aus dem Griechischen von Andreas Dudithius
10.20–10.40 Rasprava
Pauza
Sedma sesija
Dekanska vijećnica Filozofskog fakulteta, 11.10–13.00
Moderator: Gábor Kecskeméti
11.10–11.30 Olga Perić (Filozofski fakultet Sveučilišta u Zagrebu): Sententiae dal codice Ambrosiano di Franciscus Niger
11.30–11.50 Sándor Bene (Institut književnih znanosti Mad̄arske akademije, Budimpešta): L’ influsso di Petrarca e devozione moderna
in uno specchio del principe “medievale” (Andreas Pannonius: De
regiis virtutibus, 1467)
11.50–12.10 Vladimir Rezar (Filozofski fakultet Sveučilišta u Zagrebu):
A New Reading of the De origine et incremento urbis Rhacusanae
12.10–12.30 Neven Jovanović (Filozofski fakultet Sveučilišta u Zagrebu):
Exploring a Digital Collection of Neo-Latin Literature
12.30–12.50 Rasprava
13.00 Završetak
15
2012. november 23. (péntek)
Hatodik ülésszak
9.00–10.40 — Dékáni tanácsterem
Elnök: Bratislav Lučin
9.00–9.20 Tüskés Anna (MTA BTK Irodalomtudományi Intézet Illyés
Gyula Archivum, Budapest): Students from Croatia at the University of Vienna Between 1385 and 1526
9.20–9.40 Tamara Tvrtković (Horvát Történeti Intézet, Zágráb): Tubero’s
New Clothes
9.40–10.00 Almási Gábor (ELTE BTK, Budapest): Religious Tolerance of
Andreas Dudith and the Riddle of Themistius’s Twelfth Oration
10.00–10.20 Nino Zubović (Zágrábi Egyetem): Übersetzungen aus dem
Griechischen von Andreas Dudithius
10.20–10.40 Vita
Szünet
Hetedik ülésszak
11.10–13.00 — Dékáni tanácsterem
Elnök: Kecskeméti Gábor
11.10–11.30 Olga Perić (Zágrábi Egyetem): Sententiae dal codice Ambrosiano di Franciscus Niger
11.30–11.50 Bene Sándor (MTA BTK Irodalomtudományi Intézet, Budapest): L’ influsso di Petrarca e devozione moderna in uno specchio
del principe “medievale” (Andreas Pannonius: De regiis virtutibus,
1467)
11.50–12.10 Vladimir Rezar (Zágrábi Egyetem): A New Reading of the
De origine et incremento urbis Rhacusanae
12.10–12.30 Neven Jovanović (Zágrábi Egyetem): Exploring a Digital
Collection of Neo-Latin Literature
12.30–12.50 Vita
13.00 Záró
Srijeda 21. studenog — Szerda, november 21.
Srijeda 21. studenog —
Szerda, november 21.
PRVA SESIJA — ELSŐ ÜLÉSSZAKÁN
18
D. Novaković, Orator Apostolicus as Theoretician of War
and Peace: A Hitherto Unknown Manuscript Treatise De bello et pace by Iohannes Staphileus (1472–
1528)
19
G. Kecskeméti, Humanist Text in a Digital Age
20
17
18
Srijeda 21. studenog — Szerda, november 21.
ORATOR APOSTOLICUS AS THEORETICIAN OF
WAR AND PEACE: A HITHERTO UNKNOWN
MANUSCRIPT TREATISE DE BELLO ET PACE BY
IOHANNES STAPHILEUS (1472–1528)
Darko Novaković
University of Zagreb
Ivan Štafilić (Stafilić; Ioannes Staphileus /Staphylaeus/: Traù 1472 –
Rome 1528), Professor of Canon Law at La Sapienza in Rome, Auditor
Sacrae Rotae and the Bishop of Sebenico from 1512 until his death, was
a diplomat of the Holy See who served during the pontificate of four different Popes, namely Julius II, Leo X, Adrian VI and Clement VII. In
addition to his printed works: Excidii urbis Romae sub annum Christi
MDXXVII caussa. Oratio ad Rotae auditores habita (s. l. et a.; Strasburg,
1528?); Tractatus de gratiis expectativis (posthumously, Venice 1540; Paris, 1547; Paris, 1557; Lyon 1573 etc.), various manuals, dating already
from the 16th century to present time (Gessner, Simmler, Possevino, Ljubić etc.), also mention his lost work De bello et pace dedicated to the
Croato-Hungarian King Ladislaus II.
Codex preserved in the library of the Toledo Cathedral (Archivo y
Biblioteca Capitulares ms. 41,3) which I have been able to consult in
the microfilm format confirms the existence of this tractate by Štafilić.
However, it is not dedicated to Ladislaus II but to his brother, the King
of Poland and the Grand Duke of Lithuania, Sigismund I. As papal envoy
Štafilić attended the wedding of Sigismund I to Barbara Zápolya in 1512
and made a speech on this occasion. Štafilić presented his discourse under five separate and short headings:
1. When in the distant past did the first wars start? Were they subject to any
laws? What were their outcomes? How many types of war can be defined?
(fols. 7–39)
2. Which are just causes for opening of, or responding to the hostilities? Under which circumstances can the war be deemed just? (fols. 39–67)
3. Who is entitled to declare war? Who can freely take part and fight without
committing a sin? (fols. 67–76)
4. Who is entitled to material spoils of war? Are those who obtained such
spoils free to retain them with clear conscience? (fols. 76–103)
Prva sesija — Első ülésszak
19
5. Can the warring parties be forced to cease the conflict and conclude peace?
In such an event, who is the suitable or sufficiently eminent mediating
authority? (fols. 103–127)
In addition to the theoretical dimension of this tract and the sources
referred to by the learned doctor utriusque iuris the attention should be
given to anti-Ottoman digressions which show Štafilić’s understanding
of then current political and military situation of the Western Christendom. Furthermore, his awareness of his own roots is also remarkable
and evidenced not only in the name attribute at the start of the discourse
(Ioannes Staphileus Dalmata but also in the laudatory invocation at its
end (Laus Deo et Beatae Virgini ac Divo Hieronymo conterraneo nostro.
Amen).
HUMANIST TEXT IN A DIGITAL AGE
Gábor Kecskeméti
Institute for Literary Studies of Research Center for the Humanities of
Hungarian Academy of Sciences, Budapest — University of Miskolc
The Textological Committee of the Hungarian Academy of Sciences was
founded in 1960 and has been operating ever since without interruption.
Its functions include formulation of obligatory norms and methodological
recommendations for critical text editions of Hungarian national classics; coordination and supervision of such works in different workshops;
approval of plans for text editions; and accreditation of series and individual volumes as scholarly editions. In short: the Textological Committee
provides quality assurance for text editions of Hungarian national classics, including the Latin-language oeuvre of early modern Humanists
with Hungarian origin or relevance. The efforts of the committee resulted in several hundred volumes of critical text editions in the past decades, and thus, the most important authors in Hungarian literary history
are available for study in reliable editions of high standards that are
based on carefully considered uniform principles. So it seems that everything is alright with text editions of works in Hungarian or in Latin of
Hungarian literary history. We would have every reason to be satisfied
if the objective of our work was still the same as the original goal at the
time of the foundation of the Textological Committee: the production of
editions in print. However, in the 21st century we cannot overlook the
20
Srijeda 21. studenog — Szerda, november 21.
need for the availability of critical editions in electronic form. And the
current methods and technology used in Hungary are only partially suitable for this.
Četvrtak 22. studenog — Csütörtök, november 22.
Četvrtak 22. studenog —
Csütörtök, november 22.
DRUGA SESIJA — MÁSODIK ÜLÉSSZAKÁN
22
L. Jankovits, An Argonaut Between Two Seas (Janus
Pannonius)
22
Á. Ritoók Szalay, Die Handschriften von Janus Pannonius und Zagreb
24
G. Szentmártoni Szabó, The Peril at Parthenope: The
Newly Discovered Panegyric of Janus Pannonius
for honour of René d’Anjou
25
TREĆA SESIJA — HARMADIK ÜLÉSSZAKÁN
26
R. Seferović, Ragusan Friars in Matthias Corvinus’ Humanistic Circle: A Long Memory of the National
Unity
26
P. Kasza, Stephanus Brodericus and his Slavonian-Zagrebian
Roots
27
B. Nikšić, Dall’ infedele al barbaro (L’ immagine del
Turco nell’ umanesimo centroeuropeo)
28
I. Kurelac, The Kingdom of Hungary-Croatia and its
image in the first history of Dalmatia (Dominicus Zavoreus, De rebus Dalmaticis, 1602)
29
ČETVRTA SESIJA — NEGYEDIK ÜLÉSSZAKÁN
30
L. Špoljarić, From Under the Lion’s Wing: The Social
Background of Dalmatian Humanism
30
B. Lučin, A Missed Encounter: Tranquillus Andronicus
and Erasmus of Rotterdam
31
L. Szörényi, L’ epitalamio di Matteo Andronico
33
PETA SESIJA — ÖTÖDIK ÜLÉSSZAKÁN
34
P. Farbaky, John Corvinus, the Planned Successor of
Matthias and Patron of the Arts
35
M. Pelc, Lucas (Lukács) de Szeged, Bischof von Zagreb
(1500–1510) und sein kulturelles Erbe
36
K. Pajorin, Astrologia, magia e il culto di Apuleio nella
cultura di Mattia Corvino
37
21
22
Četvrtak 22. studenog — Csütörtök, november 22.
AN ARGONAUT BETWEEN TWO SEAS
László Jankovits
University of Pécs
The aim of this paper is to interpret the well-known poem of Janus Pannonius, entitled, in the textual tradition, Abiens valere iubet sanctos reges Waradini within the frames of the myth of the Argonauts. In order
to illuminate the Argonautic character of the poem, I give a brief outline
of the possible date of its composition and also of its generic determination. The cultural context of the poem is the traditional Italian view
about the ultramontane world as a culturally inhabitable land, a view
that was inherited by the humanists from their Antique ancestors. I cite
those texts of Janus’ former schoolmates and other poets which show
their own expectations towards Janus as their fellow who can be their
guide in that unfriendly place.
In Greek mythology, the first poet who entered the northern world
was Orpheus, the mythical ancestor of all poets. He participated in the
dangerous journey of the Argonauts to the Black Sea for the Golden Fleece. According to some versions of the myth, the Argonauts used the river
Danube for their return home because this river had two mouths, one in
the Adriatic and another in the Black Sea. Although fifteenth-century
humanists regarded this concept as mythical, Pannonia was treated as
a land on the border of the familar and the strange. I conclude my paper
by proposing that the purpose of the poem is to show the cultural values
of the ultramontane world. In this poem, Janus places himself into the
re-interpreted role of Orpheus, one of the Argonauts, and the first poet
who challenged his talent in a voyage to the North.
Druga sesija — Második ülésszak
23
DIE HANDSCHRIFTEN VON JANUS PANNONIUS
UND ZAGREB
Ágnes Ritoók-Szalay
Institut für Literaturwissenschaft, Ungarische Akademie der
Wissenschaften, Budapest
Dank der freundlichen Grossmütigkeit des Wiener Univ.-Prof. Dr. Josef Hamm wurde 1968 jener in der Biblioteca Columbina y Capitular
zu Sevilla aufbewahrte Kodex, der Werke des Janus Pannonius enthält,
bekannt. Im Jahr 1974 entdeckte Csaba Csapody ebendort einen weiteren, früher unbekannten Janus-Kodex. Im zuerst erwähnten Kodex
konnte das Wappen als jenes des Agramer Bischofs Oswald Thuz (1466–
1499) identifiziert werden. Dadurch wurde der Kodex zu einem bestimmenden Zeuge des handschriftlichen Nachlasses. Der vor dem Wut des
Königs Matthias sich 1472 flüchtende Dichter und Bischof von Fünfkirchen fand, wie bekannt, in der Burg des Agramer Bischofs eine freundliche Zuflucht. Er brachte seinen ganzen schrifstellerischen Nachlass
mit sich. Hier wurden die auf separate Blätter geschriebene Gedichte
und Prosawerke in Hefte abgeschrieben. Dass das in Zagreb geschach,
bezeugen die nachträglichen Einträge, gelegentlich auch Titelvarianten.
Diese können den Dignitariern des Kapitels zugeschrieben werden. Von
da aus kann man dem Weg zum Plan der ersten gedruckten Ausgabe,
zum Versuch von Stefan Brodarith in Venedig nachkommen.
Die Erkenntnis des Geschickes des in Zagreb aufbewahrten Nachlasses ermöglicht die zeitliche Fixierung und Lokalisierung der schon
früher bekannten und angenomener Quelle der Textüberlieferung. Die
erste Redaktion der Epigramme ist mit Peter Váradi verbunden. Der
König beauftragte nämlich ihn mit dem Ausammeln der Gedichte irgendwann nach dem Tode von Janus (1472). Diese Beauftragung geschach offenbar im Winter 1480/1481, als der König und sein Kanzler
Váradi in Zagreb weilten. Es ist etwas paradox, dass, als von der Umgebung des rebellischen Bischofs und von ihm selbst Rechenschaft gefordert war, gerade diese Gelegenheit Erhaltung bot für den Nachlass des
geächteten Dichters.
Ein Glück des Forschers der Zusammenhänge ist aber, dass er sich
auf vorzügliche Grundwerke stützen kann. Ich erwähne nur die hervorragendsten: Bezüglich des Komitats Körös (Križevci) das Werk von
Dezső Csánki (1893) und Tamás Pálosfalvi (2012), bezüglich des Bistums
24
Četvrtak 22. studenog — Csütörtök, november 22.
Joannes Bapt. Tkalčić (1894) und Stjepan Razum (1995). (Vom letztgenannten konnte ich leider nur die Excerpta benützen.)
Die Entdeckung der Kodizes von Agramer Ursprung und die Manuskripte aufdeckenden Bände von Paul Oskar Kristeller und seinen Mitarbeitern gaben die Anregung dazu dass das Literaturwissenschaftliche Institut der Ungarischen Akademie des Wissenschaften die kritische
Ausgabe von Janus Pannonius sämmtlichen Werken in Gang setze. Der
erste Band, die Epigramme, ist schon erschienen (2006), und bald folgt
dem der zweite, der die Elegien enthalten wird.
THE PERIL AT PARTHENOPE: THE NEWLY
DISCOVERED PANEGYRIC OF JANUS PANNONIUS
FOR HONOUR OF RENÉ D’ANJOU
Géza Szentmártoni Szabó
Eötvös Loránd University, Faculty of Humanities
The first part of the lecture is about the poem of Janus Pannonius which
praises Sicilian king René of Anjou (1409–1480). The 18-year old poet
was commissioned to write Renatus Panegyricus (about the siege of Naples) by a Venetian patrician, Jacopo Antonio Marcello in 1452. Written
in Ferrara, the piece saw publication much later, in 1880, when Jenő
Ábel found its first half in the Library of Vatican. Except József Huszti’s
excellent essay from 1929, hardly any study has dealt with the incomplete work so far.
My interest in Janus Pannonius’ iconography resulted in finding two
illustrations of the Strabo-volume (the book translated by Guarino is now
taken care of in Albi), one of them I considered to be the portrayal of the
poet. My research on the attributions led me to the discovery of the complete text of the panegyricus. Léon-Gabriel Pélissier (1863–1912), positivist historian reviewed the poem attributing the work to an unknown
artist in 1898, in a French periodical. In 2009, when reading the article
that has been left without a comment for 111 years I recognized the author and it got me started in chasing down the whole text of the writing
in Naples.
Studying the specialized reads, during writing an essay I noticed a so
far unknown 100-line poem that could be attributed to Janus Pannonius.
Druga sesija — Második ülésszak
25
I tried to support his authorship with detailed arguments. I produced
the Hungarian translation and the textbook of the poem praising Saint
Maurice (patron of the Order of the Crescent) and René of Anjou (founder
of the Order).
During my researches in Naples, I managed to trace down the scribe
of the 19th century MS of Renatus panegyricus. He was Scipione Volpicella (1810–1883), head of a scientific society that did researches on the
history of the city. This person led me to Castelnuovo and the Library
of Società Napoletana de Storia Patria, where I found the antecedent of
the copy kept in the National Library of Naples. Although part of a composite volume dating back to the middle of the 17th century, it may be
regarded as primary source.
26
Četvrtak 22. studenog — Csütörtök, november 22.
RAGUSAN FRIARS IN MATTHIAS CORVINUS’
HUMANISTIC CIRCLE: A LONG MEMORY OF THE
NATIONAL UNITY
Relja Seferović
Croatian Academy of Sciences and Arts, Institute for Historical Sciences
in Dubrovnik
Cultural connections between the Croatian-Hungarian Court and distant Ragusa/Dubrovnik in the second half of the 15th century are traditionally perceived through the direct engagement of Ragusan friars
Peter Zamagna, Seraphinus Bona and Thomas Bassegli to the benefit
of the King Matthias Corvinus’ humanistic circle. Their contribution in
cultural, political and religious shaping of this late medieval frontier society was praised and recognized by many generations of their Ragusan
fellow countrymen, who kept their memory alive in various histories and
biographies written since the full Renaissance bloom at the beginning of
the 16th century until the last days of the Republic three hundred years
later.
Regardless of their social and religious background, the majority of
Ragusan authors in this entire period, patricians and commoners alike,
from both ecclesiastical and secular milieu, approached the relations
between the Croatian-Hungarian Kingdom and the independent Republic of Dubrovnik keeping the sense of the former national unity. Challenged with persistent Venetian attempts to impose its government and
being aware of the swift Ottoman decline after the long lasting wars from
the turn of the 17th and 18th centuries, Ragusan politicians were thus
encouraged to strengthen their connections with the State under whose
auspices, in the already distant past, they had experienced a continuous
growth. Therefore it is not surprising that they revived a feeling of national adherence to the Croatian medieval state and were proud of their
ancestors who actively contributed to the common well-being. The role of
these prominent clerics becomes particularly important in this picture.
Treća sesija — Harmadik ülésszak
27
STEPHANUS BRODERICUS AND HIS
SLAVONIAN-ZAGREBIAN ROOTS
Péter Kasza
University of Szeged
István Brodarics (ca. 1480–1539) is one of the most famous Humanist
of Hungary in the first half of the 16th century. He thanks his fame to
his report written and published 1527 about the tragic defeat at Mohacs
1526. But one must not forget about his correspondence (the critical edition is going to be published in a couple of weeks), which proves not
only, that he was well known among his contemporaries but definitely
highlight the fact that Brodarics practically knew every VIP person of
his age: rulers, statesmen, high priests, humanists, and the list can be
continued.
But who was this man? He definitely belonged to the leading elite
of Hungary, he was representative of two Hungarian kings. Thus these
mean, he was a Hungarian? On the other hand, he was born somewhere
(we do not exactly know, where) in Slavonia between Drava and Sava,
and he was wearing a name of Slavic origin. Thus these mean, he was a
Slavic?
Did he show towards the region, between the two abovementioned
rivers some specific respect, as to his homeland, or did he totally grow
out of it, and did he leave it behind?
In the first half of my planned lecture I am going to answer these
questions based the answers upon results of my recently finished researches. In connection to the identity of Brodarics, using his correspondence
as main source, I am going to examine his signatures which can highlight
what his name really was, or what form of his name can be accepted as
the most probable one, and how he used it. Afterwards I am going to
show his feelings about Slavonia via citations from his letters.
In the second part of the lecture my intention is to draw a picture
about the Brodarics family and the Zagrebian beginning of Brodarics’
career based upon my researches in Zagrebian archives which results
has been published yet only in Hungarian.
28
Četvrtak 22. studenog — Csütörtök, november 22.
DALL’ INFEDELE AL BARBARO (L’ IMMAGINE DEL
TURCO NELL’ UMANESIMO CENTROEUROPEO)
Boris Nikšić
Istituto di studi delle migrazioni e nationalità, Zagabria
Uno dei cambiamenti introdotti nella cultura europea dall’umanesimo
è stata una certa modificazione dell’immagine dell’Altro non-europeo e
non appartenente alla cosiddetta “Cristianità”, specialmente per quanto
riguarda l’Altro musulmano. La visione medievale dell’Altro era molto
semplice e rifletteva la divisione del mondo in due parti: la Cristianità e
le partes infidelium. L’unica differenza di qualche rilievo era quella di religione. Con l’avvento dell’Umanesimo, una nuova nozione, quella di “cultura” oppure di “civiltà” (anche se queste parole non erano ancora inventate) fa il suo apparire nella coscienza europea e crea un nuovo modello di
affermare la distinzione tra Noi e Loro (anche se il vecchio modello non
sparisce, ma coesiste con il nuovo). Il Musulmano (oramai identificato
con “il Turco”) non è più soltanto “l’infedele”, ma anche il Barbaro. A lui
vengono attribuite caratteristiche che i Greci ed i Romani attribuivano
ai popoli barbari dell’Antichità classica. Accanto alla Res publica Christiana, l’Europa comincia ad identificarsi anche come Res publica litterarum, in quanto l’erede dell’Antichità greco-romana. I popoli che non
appartengono a questa comunità culturale vengono percepiti come barbari. Anche le loro origini si cercano tra i popoli barbari dell’Antichità.
Questo processo di cambiamento della percezione dell’Altro è anche penetrato nell’Umanesimo dell’Europa centrale. L’opera dell’umanista croato
ed ungherese Felice Petanzio viene addotta come esempio molto caratteristico di questo nuovo approccio.
Treća sesija — Harmadik ülésszak
29
THE KINGDOM OF HUNGARY-CROATIA AND ITS
IMAGE IN THE FIRST HISTORY OF DALMATIA
(DOMINICUS ZAVOREUS, DE REBUS DALMATICIS,
1602)
Iva Kurelac
Croatian Academy of Sciences and Arts, Institute for Historical and
Social Sciences in Zagreb
On the example of an unpublished Latin manuscript of the first history
of Dalmatia — the De rebus Dalmaticis (On Dalmatian History, 1602) by
Dinko Zavorović, a humanist and historian from Šibenik — the author’s
attitude towards the Kingdom of Hungary-Croatia will be analyzed, according to his own definition of the political-regional identity of Dalmatia
and the historical sources upon which he based his historiographical premises.
As a communal-regional history, Zavorović’s work describes the historical events from the Late Antiquity, when Dalmatia belonged to the
Roman Illyricum, up to the Late Middle Ages, more precisely, up to year
1437 when Hungarian king Sigismund died.
This paper is focused on the period of the Late Middle Ages and the
reign of the Arpads and Angvins as well as on their struggle for rule over
Dalmatia, which is described in the five out of eight books of Zavorović’s
work De rebus Dalmaticis. Historical events will be analysed in the context of Zavorović’s well-known anti-Venetian and anti-Ottoman attitude
and his favorizing of the Kingdom Hungary-Croatia. Particular attention
will be paid to Zavorović’s choice of the historical sources, among which
the diplomatic and narrative sources are dominant. The most frequently quoted historical source among the latter is Rerum Hungaricarum
decades by Antonio Bonfini, a historian on the Matthias Corvinus’ court.
In the light of Zavorović’s inclination to the Kingdom Hungary-Croatia,
his approach to the aforementioned historical sources will be analyzed on
the example of quotations from the work De rebus Dalmaticis as well as
his use of the examples from the history of Dalmatian communes and
the emphasis of Dalmatian inhabitants’ resistance towards the Venetian
rule and their inclination to Hungarian rule over Dalmatia.
30
Četvrtak 22. studenog — Csütörtök, november 22.
FROM UNDER THE LION’S WING: THE SOCIAL
BACKGROUND OF DALMATIAN HUMANISM
Luka Špoljarić
Central European University, Budapest
While the overviews of Dalmatian humanism focus mainly on its literary
aspect, the present paper will turn to the genesis of a social phenomenon.
It will analyze key elements in the process of diffusion of humanist ideas
into the region and within it, as well as the gradual formation of a group
identity among the Dalmatian intellectuals. In order to establish this
framework the paper will necessarily draw on previous case studies, but
particular attention will be given to the humanist manuscripts of Dalmatian provenance located in the British Library and the Bodleian, because
most of these Dalmatian MSs have not been analyzed yet. The paper will
also consider the changing role of humanism in Dalmatia in the course
of the fifteenth century, interpreting it within the larger context of the
history of European Renaissance humanism.
A MISSED ENCOUNTER: TRANQUILLUS
ANDRONICUS AND ERASMUS OF ROTTERDAM
Bratislav Lučin
Split Literary Circle — Marulianum, Split
Although it is probably one of the most often mentioned episodes from
the rich and still not completely investigated life of the polytropos Croatian humanist Franciscus Tranquillus Andronicus, his unsuccessful attempt to meet Erasmus of Rotterdam has not yet received a full analytical approach. This paper proposes to give an account of all the available sources on Tranquillus – Erasmus relation. The work will be based
mainly on a detailed analysis of the famous letter which the renowned
humanist addressed to the young man from Trogir and on the role of
the character named Parthenius in Erasmus’ Convivium poeticum (with
Četvrta sesija — Negyedik ülésszak
31
a review of arguments which allow the identification of this personage
with Tranquillus). Other available information, even though some of it
might seem meager or purely contextual, will also be taken into account:
the correspondence of Petrus Mosellanus and Erasmus, Tranquillus’ connections with Jacobus Piso, Willibald Pirckheimer, Joachim Vadianus,
Juan Luis Vives and others, his efforts to gain a reputation in the res publica litterarum as well as in diplomatic missions, his ambition to obtain
a chair of rhetoric at the Leipzig University and at the Collegium Trilingue in Louvain, etc. Some additional light on the relation of the two
humanists may be shed by studying Erasmus’ correspondence of that period and by what is known about his personal problems in the wake of
the controversies over the Collegium Trilingue. The paper will also try
to examine the general similarities and differences between the two humanists, who in the memory of the posterity remain paradoxically connected by the very fact of a missed possibility of contact and intellectual
exchange.
EPITHALAMIUM DI MATTHAEUS ANDRONICUS
TRAGURINUS IN OCCASIONE DELLE NOZZE FRA
LADISLAO II JAGELLONE, RE DI BOEMIA E
D’UNGHERIA, E LA REGINA ANNA CANDALEI
(VENEZIA, 1502)
László Szörényi
Istituto di Studi Letterari dell’Accademia Ungherese delle Scienze
Budapest
La critica aveva per molto tempo scarsa cura dell’opera dell’insigne umanista Mattheus Andronicus (in croato Matej Andreris), che nacque a
Traù in una famiglia patrizia di grande cultura della città. È vero che,
per merito di László Juhász, l’edizione moderna del Epithalamium uscì
già nel 1933 a Leipzig (presso la Casa Editrice Teubner, nella collana
ancora oggi pubblicata della Bibliotheca Scriptorum Medii Recentisque
Aevorum, fondata e curata dallo stesso Juhász), ma la cura del testo si
esaurì allora in una semplice indice di nomi, soltanto poche volte accompagnata da alcuni minimi commenti concreti. Il primo studioso che si occupava seriamente dell’epitalamio fu Neven Jovanović, che ha dedicato
32
Četvrtak 22. studenog — Csütörtök, november 22.
all’argomento uno studio intitolato Matej Andreis: lica jednog renesasnog
epitalamija, oggi reso disponibile — in formato dattiloscritto — anche su
Internet. E se, da una parte, Jovanović, nelle sue analisi, ha evidenziato
l’articolazione strutturale del testo e ha dimostrato l’esistenza di fonti
greco-romani per i vari topoi e le varie locuzioni che vi si trovano e che
sono come accessori obbligatori del genere, dall’altra ha individuato anche i suoi consimili parenti nella poesia umanistica. L’analisi della strutturazione retorica e delle locuzioni allegoriche dell’opera spinse l’autore
ad una conclusione molto interessante: infatti, Jovanović osserva che
l’epiteto Parrhasius con cui si era voluto alludere all’origine di Ladislao II
e che originalmente aveva designato quella regione periferica dell’Arcadia
che si trovava verso la Messenia, aveva subito un mutamento di significato e, nell’interpretazione del nostro autore, indicava prima ’sottoposto
alla divinità Pan’ e, poi, ’proveniente di Pannonia’, siccome Andronicus
aveva dedotto la stessa denominazione di Pannonia dal nome della divinità greca.
Saranno appunto queste zone storico-politiche dell’opera di Andronicus a costituire il tema centrale del presente intervento. Andronicus fu
il figlio di una famiglia che, ancora assieme a Béla IV, allora in fuga dai
tartari, era arrivata dall’Ungheria a Traù, dove poi si stabilì definitivamente. I membri della famiglia erano tradizionalmente allineati ad una
politica filo-ungherese. Mattheus svolse i suoi studi presso i vari centri
universitari d’Italia, tra i quali l’università di Padova. Divenne professore, ma non conseguì mai alcun grado accademico. A Padova, invece,
poté stringere varie amicizie con molti giovani aristocratici ungheresi
che studiavano presso la stessa università. Uno dei suoi amici fu anche
Miklós Csáky, il futuro vescovo che, nella rivolta dei contadini del 1514,
fu tragicamente impalato dai crociati di György Dózsa per ordine dello
stesso loro capo. Secondo i dati di vari archivi, Mattheus faceva spesso da
testimonio in favore degli studenti ungheresi, membri della Natio Hungarica a Padova, nei loro vari affari contenziosi. Risulta chiaro dalle sue
poesie che riteneva i dalmati e i liburni (illirici), e cioè il popolo della
Dalmazia e dell’Istria, come il più fedele sostegno della corona ungherese. E ciò è un fatto importantissimo per capire perché Venezia aveva
organizzato festosissime accoglienze in onore della giovane principessa
francese, la promessa sposa di Ladislao II e futura regina d’Ungheria,
e perché aveva finanziato tutte le spese dei festeggiamenti e sopportato
tutto da parte dei non sempre pacifici membri della delegazione ungherese: infatti, i veneziani avevano paura che i loro nemici avrebbero
indotto l’Ungheria a muovere guerra contro Venezia per riprendersi la
Četvrta sesija — Negyedik ülésszak
33
Dalmazia. Tutte queste circostanze politiche non potevano però impedire a Mattheus di scrivere il suo canto nuziale, in cui si evidenziano i
suoi sentimenti filoungheresi e — dal punto di vista della Dalmazia —
senz’altro anti-veneziani. L’epitalamio di Andronicus s’inserisce quindi
nel contesto di un finissimo gioco diplomatico.
34
Četvrtak 22. studenog — Csütörtök, november 22.
JOHN CORVINUS, THE PLANNED SUCCESSOR OF
MATTHIAS AND PATRON OF THE ARTS
Péter Farbaky
Budapest History Museum
The life of John Corvinus, reflected in his artistic representation, is divided in two by the death of his father, King Matthias. Until 1490, he was
a central figure in Matthias’ display of power; only in the second phase
of his life did he undertake patronage on his own account, of course, with
much more modest means.
In 1473, Barbara Edelpöck, the lover of Matthias gave birth to a son
who was christened after his Hunyadi grandfather John. In 1475, prior to
the arrival of Beatrice of Aragon, Barbara was obliged to leave Hungary.
After 1475, John was raised by his grandmother, Elisabeth Szilágyi, and
after 1477, by the Humanist Taddeo Ugoleto of Parma.
We know that Matthias intended John to succeed him on the throne
since 1481. In 1482 Matthias conferred on him the family’s prime residence, the castle of Vajdahunyad.
In 1487, John Filipec, counsellor signed in Milan the agreement for
Prince John’s marriage to the daughter of the Duke, Bianca Maria Sforza.
In the introduction to the ceremony, the court Humanist Gianfrancesco
Marliani made an address in praise of Hungary and the two families
entering into the marriage bond. The half-figure portrait of the then 14
year-old prince was probably made for his marriage.
In 1482, Matthias pronounced his son dux Lipthoviensis. Matthias
started the building of the Liptó Franciscan friary at Okolicsnó, but the
work continued in John’s name. Okolicsnó was paralleled by what is perhaps John Corvinus’ most important act of artistic patronage, the reconstruction of the Pauline friary in Lepoglava.
After 1490 the promise of the throne of Bosnia came to nothing, and
John had to make do with the banate of Croatia and Slavonia, and his patronage was mainly confined to these territories. He presumably carried
on building in his own castles and in his capacity as ban he reinforced
the castles of the south-west border. One of John’s building projects is
that of the Jasztrebarszka castle in Zágráb county. Gyula on the Great
Hungarian Plane was another important family castle. Less is known of
the Slavonian and Croatian castles he lived in — Bihać and Krapina.
Peta sesija — Ötödik ülésszak
35
The most outstanding product of John Corvinus’ patronage is the
Pauline friary at Lepoglava. John Corvinus rebuilt the friary in 1491,
and chose its church as his burial place. He donated also a Late Gothic monstrance to the friary was transferred to the treasury of Zagreb
Cathedral, the Riznica, in 1495.
John inherited his father’s and grandfather’s military prowess, and
exhibited it in his battles with the Turks. In October 1504, he clashed
again with the Turks, but died of plague. The century-long history of
the Hunyadi family came to an end with John Corvinus. His life after
1490 was above all constrained by the struggle against the Turks on
the southern borders, for which he still occupies a fitting place in the
historical memory, especially in Croatia.
LUCAS (LUKÁCS) DE SZEGED, BISCHOF VON
ZAGREB (1500–1510) UND SEIN KULTURELLES
ERBE
Milan Pelc
Kunsthistorisches Institut in Zagreb
Lucas de Szeged übernahm von seinem Vorgänger, Bischof Oswald, eine
eingerichtete und relativ wohlhabende Diözese, ihre Last lag aber in der
immer größer werdenden Bedrohung durch die Osmanen an der südöstlichen Grenze. Trotz seiner plebejischen Abstammung war Bischof
Lucas ein gebildeter Kirchenwürdiger, welcher zur Zeit der Jagiello-Herrschaft sich für die Kultur in seinem Bistum verdienstvoll gemacht hat.
Unter Bischof Lucas wurde das ganze Kreuzrippengewölbe des Domes
in Zagreb fertig gestellt, die Türme an der Westfront erreichten aber nur
die Höhe der Seitenschiffe. Der Bischof ließ einige neue Altäre errichten,
wie etwa den Altar des Heiligen Kreuzes, unter welchem sich auch seine
Grabstätte befand. Von diesem Altar stammt die Tafel mit der Kreuzigung Jesu, für den Zagreber Auftraggeber vermutlich vom friulanischen
Maler Giovanni Francesco da Tolmezzo um 1505 gemalt. Dem Beispiel
des gedruckten Breviers seines Vorgängers, Bischof Oswald, folgend, ließ
Bischof Lucas 1505 zuerst eine neue Ausgabe des Breviarium Zagrabiense und dann ein Missale Zagrabiense, das unmittelbar nach seinem
36
Četvrtak 22. studenog — Csütörtök, november 22.
Tode 1511 erschien, in Venedig bei Peter Lichtenstein drucken. Das Missale ist mit zahlreichen venezianischen Holzschnitten geschmückt, die
dem Holzschneider Luc’Antonio de’Uberti zugeschrieben werden. Als die
künstlerisch anspruchsvollste, für einen Zagreber Auftraggeber angefertigte Steinplastik aus dieser Zeit, darf wohl die (leider nur in drei Fragmenten erhaltene) Grabplatte von Bischof Lucas gelten. Die Platte aus
rotem ungarischen Stein mit der naturalistisch dargestellten liegenden
Figur des Verstorbenen, wurde bei der Werkstatt des Meisters Johannes Fiorentinus in Gran in Auftrag gegeben, und von dort nach Zagreb
transportiert. Mehrere kostbare liturgische Objekte aus Gold und Silber
stammen ebenfalls aus dem Nachlass von Bischof Lucas, darunter auch
sein Bischofsstab. Für diese Gegenstände ist die mehr oder weniger konsequente Anwendung von Schmuckelementen und Motiven all’ antica,
also nach dem Geschmack der italienischen Renaissance, bezeichnend.
Ihre Formgebung zeugt von der humanistischen Orientierung und den
kulturellen Verbindungen des Bischofs, die auf italienische Wurzeln hindeuten.
Im Referat werden neue Einsichten und Interpretationen der kulturellen Hinterlassenschaft von Bischof Lucas erörtert.
ASTROLOGIA, MAGIA E IL CULTO DI APULEIO
NELLA CULTURA DI MATTIA CORVINO
Klára Pajorin
Istituto delle Scienze Letterarie dell’Accademia Ungherese delle Scienze
di Budapest
Nelle opere scritte o dedicate a Mattia Corvino, egli molte volte veniva
elogiato per la sua cultura. Nella mia conferenza offrirò dei contributi
riguardanti l’esame completo della cultura del re e, sottolineando il ruolo
del cardinale Bessarione nella nascita dell’umanesimo ungherese, tratterò, da una parte, la cultura nel campo delle scienze naturali di Mattia, ormai ben conosciuta, e la sua inclinazione alla magia, e, dall’altra
parte, dimostrerò che furono le opere dell’ Apuleio “platonico” a destare
l’interesse del re verso Platone e l’ermetismo, opere che servirono come
studi propedeutici a Mattia e anche ai suoi contemporanei (p.e. Marsilio
Ficino) per conoscere ed assimilare le opere originali di Platone e le fonti
ermetiche antiche.
Peta sesija — Ötödik ülésszak
37
Oltre che per l’astronomia e l’astrologia, Mattia ebbe un forte interesse anche per la magia e per tutti i tipi di scienze ermetiche e occulte.
Secondo Galeotto Marzio, Mattia, accanto all’attività astrologica, studiava molto le opere dell’Apuleio “platonico” tanto da imparare perfettamente le teorie ivi contenute. L’aggettivo platonico per Apuleio, usato da
Galeotto Marzio a proposito del culto di Apuleio da parte di Mattia, però,
dovette riferirsi soprattutto alle opere filosofiche dell’autore mediolatino.
In epoca moderna Platone iniziò a conquistare popolarità tramite
l’opera intitolata in Calumniatorem Platonis di Bessarione e con la stampa delle opere di Apuleio. Mattia, inizialmente influenzato, per quanto
riguarda i gusti, da Vitéz, e da ungheresi e stranieri della sua cerchia, sapeva orientarsi personalmente con sicurezza nelle scienze all’avanguardia
della sua epoca, appoggiandone i migliori rappresentanti. Un vasto campo
dei suoi interessi racchiude quei temi che erano tramandati dai cosiddetti testi platonici di Apuleio e dai testi che trattavano l’Apuleio mago.
Queste conoscenze gli offrivano una base solida per l’assimilazione del
culto di Platone e dell’ermetismo della sua epoca. Il dato che riferisce al
culto di Apuleio in Ungheria merita attenzione in sé, ma la merita ancor di più, se pensiamo agli stretti rapporti di Mattia e gli ungheresi con
il neoplatonismo fiorentino, grazie ai quali la Theologia platonica di Ficino, la traduzione di tutte le opere di Platone e l’interpretazione di numerosi testi della letteratura neoplatonica-ermetica arrivarono a Buda
negli anni ’80 del Quattrocento.
38
Petak, 23. studenog — Péntek, november 23.
Petak, 23. studenog —
Péntek, november 23.
ŠESTA SESIJA — HATODIK ÜLÉSSZAKÁN
A. Tüskés, Students from Croatia at the University of
Vienna Between 1385 and 1526
T. Tvrtković, Tubero’s New Clothes
G. Almási, Religious Tolerance of Andreas Dudith and
the Riddle of Themistius’s Twelfth Oration
N. Zubović, Übersetzungen aus dem Griechischen von
Andreas Dudithius
SEDMA SESIJA — HETEDIK ÜLÉSSZAKÁN
O. Perić, Sententiae dal codice Ambrosiano di Franciscus Niger
S. Bene, L’ influsso di Petrarca e devozione moderna in
uno specchio del principe “medievale” (Andreas
Pannonius: “De regiis virtutibus”, 1467)
V. Rezar, A New Reading of the De origine et incremento
urbis Rhacusanae
N. Jovanović, Exploring a digital collection of neo-Latin
literature
39
39
40
41
42
43
43
45
46
47
Šesta sesija — Hatodik ülésszak
39
STUDENTS FROM CROATIA AT THE UNIVERSITY
OF VIENNA BETWEEN 1385 AND 1526
Anna Tüskés
Institute for Literary Studies of Research Center for the Humanities of
Hungarian Academy of Sciences, Budapest
The University of Vienna (Universität Wien), which was founded in 1365,
played an important role in the instruction of the intelligentsia of Croatia. Fortunately, the majority of the documents of the University of
Vienna has survived. For my research, the main register and the registers of the Faculty of Humanities, the Faculty of Law, the Faculty of
Theology, the Medical Faculty and the register of the Hungarian nation
have been the most important, as they contain exact data regarding the
students’ matriculation, exams passed and degrees obtained. I restricted
my research to the years between 1385, the first student from Croatia
at the University of Vienna, and 1526, the year of the battle of Mohács.
Of the 400 students supposedly originating from Croatia, in the cases
of nearly 20 the place of origin could not be established properly. Often,
only the remarks “Croatus” or “de Sclauonia” are found next to the names. The University of Vienna played a central role in the education of
the Croatian ecclesiastic and secular intelligentsia. Students from Croatia were soon to matriculate in Vienna: for example, Martinus Stephani
de Capransa studied in Vienna already in 1385. From this year, peregrination from Croatia to Vienna was continuous. The data shows that the
number of students from Croatia was not considerable before the second
decade of the 15th century. It is from this time that a continuous and
significant peregrination to Vienna existed which ceased with the battle
of Mohács in 1526.
40
Petak, 23. studenog — Péntek, november 23.
TUBERO’S NEW CLOTHES
Tamara Tvrtković
Croatian Institute of History, Zagreb
The Commentarii de temporibus suis written by humanist and historiographer Ludovik Crijević Tuberon from the Republic of Ragusa can serve
as a springboard for carrying out research into the notions related to the
study of contemporary historiography and other sciences respectively.
In the first place, it will be shown how one can interpret Tubero’s text,
and whether or not, as well as to what extent, his text is suitable for good
interdisciplinary research. Imagology, intertextuality and digitalization
are just some of the notions borrowed from contemporary theories that
can apply to humanistic texts, and therefore an attempt to show/prove it
will be made on the example of Tuberon’s work.
The relatively new research field of imagology, among other things,
deals with the study of literary perception and representation of foreign
countries and peoples. The primary goal of this paper is to identify which
peoples and countries Tubero mentions, what is his attitude towards
them (e.g. towards the Hungari — Hungars), and how it fits within the
framework of imagology. Furthermore, it will be studied how Tubero’s
text functions in the context of other humanistic and subsequent historiographical texts as well as which intertextual procedures can be singled
out. Finally, it will be demonstrated how modern technology, i.e. digitalization of Latin lexts, can greatly assist us in our research.
RELIGIOUS TOLERANCE OF ANDREAS DUDITH
AND THE RIDDLE OF THEMISTIUS’S TWELFTH
ORATION
Gábor Almási
ELTE BTK, Budapest
This paper is raising an old question: Who was the real author of Themistius’s oration addressed to Emperor Valens on religious toleration (the
so-called ’Twelfth Oration’)? When the oration appeared in 1605, in the
Latin translation by Andreas Dudith, as the editor Georg Rehm claimed,
the Greek text was already missing. The next editor Denys Petau reproduced the missing Greek text, translating from Latin and relying on
Šesta sesija — Hatodik ülésszak
41
the text of Themistius’s Fifth Oration, which was in great part, as Petau
first noticed, a kind of variation of the ’Twelfth’. This great similarity
between the Fifth and ’Twelfth’ Orations became the subject of suspicion
in the beginning of the 20th century, when Richard Foerster famously
concluded that the oration was a Renaissance forgery. Although Dudith’s
surviving manuscripts contain no reference to the oration, Foerster had
no qualms about attributing it to this rightly famous Central European
humanist. Similarly, Pierre Costil maintained in his Dudith-monograph
(1935) that the ideas expressed in the oration represented Dudith’s most
firmly held convictions on religion.
Around ten years ago, a Polish and a British scholar — Roubert Goulding and Dudith’s most dedicated researcher Lech Szczucki — independent of each other discovered new documents in the Biblioteca Ambrosiana, which prove that Dudith had indeed something to do with the forgery.
In his study of the problem, Goulding has concurred: “the forthright support for freedom of religious belief, however heterodox they may be, entirely matches Dudith’s own thoughts on this subject. Indeed, in his letters in favour of religious liberty, Dudith occasionally used arguments
identical to those in the twelfth oration”.
In my paper I will try to prove that the oration does not express Dudith’s most firmly held convictions on religion as it has been believed
since Foerster. Having presented the argument of the oration and outlined its originality, I will analyse its rather problematic relationship
to the Fifth Oration and point out its Platonic tendencies. I will then
present the curious new sources discovered by Goulding and Szczucki.
Finally, I will indicate the great differences between the religious toleration of the fourth-century pagan philosopher Themistius, and the religious ideas of tolerant humanists — like Dudith — in the sixteenth
century.
ÜBERSETZUNGEN AUS DEM GRIECHISCHEN VON
ANDREAS DUDITHIUS
Nino Zubović
Universität Zagreb
Die Hauptabsicht dieser Arbeit ist es, das Übersetzungswerk des bedeutenden ungarischen Humanisten kroatischer Herkunft Andrija Dudić (Andreas Dudith, Dudit/h/ius, Sbardellatus) zu bewerten. Notwendi-
42
Petak, 23. studenog — Péntek, november 23.
gerweise wird diese Bewertung ausschließlich am Beispiel seiner lateinischen Übersetzung eines literaturkritischen Werkes von Dionysios von
Halikarnassos durchgeführt. Die lateinische “Übersetzung” der sogenannten “Zwölften Rede” des griechischen Rhetors Themistios aus dem 4. Jh.
n. Chr. betrachten wir nähmlich, wie heutzutage fast alle Forscher, als
Fälschung oder bestenfalls als meisterhafte literarische Übung ihres gelehrten Verfassers. Und die anderen Übersetzungen aus dem Griechischen, die in der Literatur dem Dudić zugeschrieben werden, blieben
unvollendet und unveröffentlicht.
Es erscheint uns bemerkenswert, daß Dudić als seine Erstlingsschrift
gerade De Thucydidis historia iudicium betitelte Übersetzung des literaturkritischen Abhandlung Περὶ τοῦ Θουκυδίδου χαρακτῆρος, “Über die
Eigentümlichkeit des Thukydides”, des berühmten griechischen Schriftstellers aus der augusteischen Zeit, veröffentlichte. Durch diese anspruchsvolle Übersetzung aus der hochgeachteten griechischen Sprache deutete
der künftige Humanist seine glänzende wissenschaftliche und diplomatische Laufbahn an.
Sedma sesija — Hetedik ülésszak
43
SENTENTIAE DAL CODICE AMBROSIANO DI
FRANCISCUS NIGER
Olga Perić
Università di Zagabria
Codice Ambrosiano (C 12 sup.) di Franciscus Pescennius Niger Venetus
Liburnus (1452–1523) contiene varie opere minori dello stesso autore e
degli altri scrittori in lingua latina ed italiana (cca 120 titoli). La sua attività d’insegnante ad Arad negli anni 1489–1491 è confermata nello codice con lo Scholasticum Orosiane iuventutis dramma, che fu pubblicato
nella rivista Latina & Graeca, num. 24, 1984. Tra i brani degli autori
latini sono molto interessanti le citazioni scelte di: Ovidio, Giovenale,
Cicerone, Vegezio, Valerio Massimo, Lucano, Terenzio, Seneca, Orazio,
Apuleio, Boezio, Platone (in traduzione), Stazio, Quintiliano, Plauto e
Sallustio. I temi sono gran parte propedeutici: virtus, nobilitas, modestia, scientia, ars poetica, ars oratoria. Pure ci sono alcuni argomenti, che
dimostrano le riflessioni intime di Niger sulla vetustas e hominis fortuna.
L’ INFLUSSO DI PETRARCA E DEVOZIONE
MODERNA IN UNO SPECCHIO DEL PRINCIPE
“MEDIEVALE” (ANDREAS PANNONIUS: “DE REGIIS
VIRTUTIBUS”, 1467)
Sándor Bene
Istituto delle Scienze Letterarie dell’Accademia Ungherese delle Scienze
di Budapest
Le opere rimaste di Andrea Pannonio, due specchi dei principi di stampo
scolastico e un commento al Cantico dei cantici scritto in chiave di teologia mistica, da parecchio tempo costituiscono un’ anomalia imbarrazante
nella storia letteraria ungherese. Dato il consensus quasi unanimo circa
il carattere “medievale” delle opere in questione, gli studiosi fanno fatica
di ambientarle nel contesto del pieno rinascimento quattrocentesco della
Ferrara estense, dove sono nate. Nella presente conferenza, in base ai
risultati preliminari della nuova edizione critica in corso dei due specula
principum, si fa un tentativo di sciogliere le apparenti contraddizioni.
44
Petak, 23. studenog — Péntek, november 23.
Andrea Pannonio fu un certosino di origine ungherese (fra circa 1420
e 1472) che ha passato la maggior parte della sua vita in Italia, muovendosi di convento in convento del suo ordine (da Venezia a Bologna
a Ferrara e infine a Pavia). Conosceva di persona Giovanni di Hunyad,
era presente al battesimo del Mattia di Hunyad a Kolozsvár e dopo aver
preso i voti nell’ ordine certosino, risulta di esser stato in contatto con
il vescovo di Pécs Janus Pannonius, con il cardinale István Várdai e tramite loro probabilmente anche con l’ arcivescovo di Strigonia, János Vitéz
(Ivan Vitez de Zredna). Pare che potesse avere qualche ruolo nel creare
la rete diplomatica con l’ estero degli alti prelati ungheresi: non era per
caso che il duca di Ferrara Borso d’ Este teneva un rapporto confidenziale
con lui e appoggiò l’ elezione di Andrea al al posto di priore della famosa
Certosa della città. La prima delle due opere in questione, la De regiis
virtutibus, Andrea la scrisse nel 1467 a Ferrara e la dedicò a Mattia di
Hunyad, allora già re dell’ Ungheria.
Lo speculum strutturalmente si divide in due parti. Nei primi ventisette capitoli l’ autore invita il re ungherese a mettersi alla testa della guerra santa contro i Turchi e dà un’ analisi esauriente delle virtù necessarie a rispondere alle condizioni morali indispensabili per compiere tale
vocazione (fede, speranza, carità, prudenza, temperanza, forza e giustizia, nonchè altre virtù limitrofe come la magnanimità, clemenza, castità
ecc.). I dieci capitoli della seconda parte trattano de quattuor novissimis,
cioè le quattro fasi finali della vita umana le quali il re dovrebbe contemplare, per poter arrivare alla perfezione morale richiesta dalla santa
missione: la morte, il giudizio universale, la perdizione e la gloria eterna.
In altra sede si è gia tentati di seguire l’ itinerario intellettuale dell’
autore che lo portò da una teologia di stampo tomista e da un’ impostazione politica aristotelica a un approccio teologico francescano-scotista
e ad una visione politica platoneggiante che prevale nel secondo speculum principis di Andrea Pannonio, scritto quattro anni dopo (Ad Herculem. . . libellus, 1471) e dedicato a Ercole d’ Este recentemente promosso
al potere di Ferrara, dopo la morte inaspettata del duca Borso. Ora invece
si mette a punto la prima versione, la quale sotto l’ apparente fisionomia
scolastica “medievale”, grazie ad un uso raffinato dei fonti non segnalati,
mostra un apprendistato prettamente umanistico. La ricerca dei fonti
documenta la presenza fortissima del Petrarca e non solo — come si aspettasse da un certosino — tramite testi come il De vita solitaria o il De
otio religioso, bensì da brani lunghissimi prestati dalle raccolte di epistole petrarchesche. I testi riferiti (il De republica optime administranda
liber e il De officio et virtutibus imperatoriis liber, rispettivamente Sen.
Sedma sesija — Hetedik ülésszak
45
XIV, 1 e IV, 1) determinano non solo la struttura e il genere letterario del
De regiis virtutibus (“epistola”, come varie volte la nomina l’ autore stesso), ma segnano un approccio decisamente umanistico all’ esaltazione
dell’ eroe centrale, il giovane re ungherese. Dall’ altra parte, anche i capitoli “meditativi” del De regiis virtutibus rivelano una novità finora poco
apprezzata: accanto ai luoghi comuni del contemptus mundi esemplificati
ancora dalle epistole del Petrarca (p.es. Fam., VIII, 8), spuntano i testi
di un Geert Groote, capostipite della devozione moderna. Fenomeni di
anomalie solo a prima vista e solo secondo schemi interpretativi troppo
rigidi — fenomeni invece del tutto naturali nella Ferrara quattrocentesca, officina esemplare della coesistenza e communicazione reciproca
dei correnti intellettuali umanistici da una parte e rinascita religiosa e
devotio moderna dall’ altra.
A NEW READING OF TUBERO’S DE ORIGINE ET
INCREMENTO URBIS RHACUSANAE
Vladimir Rezar
University of Zagreb
In 1790 the printing house of Dubrovnik brought to public a short historiographic treatise on Dubrovnik, written by Ludovicus Cervarius Tubero
(1458–1527), a Benedictine monk and humanist. Ad hoc titled as De origine et incremento urbis Rhacusanae, the text was in fact an extended
excerpt from the 5th book of Tubero’s master work, the Commentarii,
and was made upon request of his patrons, Bernard Bánffy and Gregory Frankapan, who hosted him in 1509 in their episcopal see of Bács,
Hungary. However, due to complex transmission circumstances of the
text, up to our time the treatise appeared to circulate in several versions,
both manuscript and printed, with significant content discrepancies. As
the autograph original of the text was lost, it seemed worthwhile to try
to establish a new critical edition of the treatise out of remaining textual testimonies. The attempt we expose here is to some extent unusual
and philologically provocative, as an almost forgotten Italian translation
of Tubero’s treatise (made in 1577 by Ragusan nobleman Simone Ragnina) is being used as a criterion by which the new critical edition of the
text was formed. Namely, the Italian translation proved to be the most
complete and trustworthy version of the treatise as far as the content is
46
Petak, 23. studenog — Péntek, november 23.
regarded, thus becoming a perfect key for eclectic insertion of Latin readings to the newly formed text, actually a cento made out of a collection
of preserved variant Latin lections. As a result, the text established this
way finally allows Tubero’s treatise to become an object of detailed philologic and litterary analysis, bringing forth some interesting facts that
were so far unnoticed.
EXPLORING A DIGITAL COLLECTION OF
NEO-LATIN LITERATURE
Neven Jovanović
University of Zagreb
At the moment, more neo-Latin texts are freely accessible than ever
before; it is enough to remind oneself of the impressive Analytic Bibliography of On-Line Neo-Latin Texts, compiled by Dana F. Sutton; his bibliography, as of October 24, 2012, records 43,340 neo-Latin works on the
internet. The time has come for neo-Latin scholars to face the question:
what should we do with all these texts?
The problem is not only that no human being can read all that, nor
that it is quite hard to discover among these thousands of titles ones
that we should read, nor that it is equally hard (once we’ve decided what
we want) to discover a reliable “manifestation” of the text we want. The
real problem is that, if we study these texts as we usually do — that
is, focusing upon very carefully read key passages — we are using the
internet simply as a vast library, and digital manifestations of texts as
books. The main hypothesis of digital humanities, however, is that digital
medium can change the way we understand and interpret languages,
literature, history, philosophy, religion, arts.
We will try to demonstrate such qualitatively different digital approach to a collection of neo-Latin texts. The approach will combine (very
simple) computational experimentation on mass clusters of textual data
with philological reading of passages brought to us from this experimentation by the computer, an assistant that’s better than us at some tasks
but can’t perform others.
In this way we will explore texts by Janus Pannonius currently included in the digital collection Croatiae auctores Latini (CroALa, www.
ffzg.unizg.hr/klafil/croala). The collection, currently containing
Sedma sesija — Hetedik ülésszak
47
4.7 million words in 373 documents written by authors of Croatian origin (or connected with Croatia) from 976 to 1984, aims to make Croatian
neo-Latin not only accessible, but also available for experiments of all
kinds.
Kazalo — Index
Almási, Gábor, 40
Bene, Sándor, 42
Farbaky, Péter, 34
Jankovits, László, 22
Jovanović, Neven, 45
Kasza, Péter, 27
Kecskeméti, Gábor, 19
Kurelac, Iva, 29
Lučin, Bratislav, 30
Nikšić, Boris, 28
Novaković, Darko, 18
Pajorin, Klára, 36
Pelc, Milan, 35
Perić, Olga, 42
Rezar, Vladimir, 44
Ritoók-Szalay, Ágnes, 23
Seferović, Relja, 26
Szentmártoni Szabó, Géza, 24
Szörényi, László, 31
Špoljarić, Luka, 30
Tüskés, Anna, 39
Tvrtković, Tamara, 40
Zubović, Nino, 41
48
Na poled̄ini ovitka: mogući portret Jana Panonija sa slike Andree
Mantegne “Martirio e trasporto del corpo decapitato di
S. Cristoforo” (Padova, Chiesa degli Eremitani, Cappella Ovetari).
A hátsó borítón: Janus Pannonius feltételezett portréja (Andrea
Mantegna: “Szent Kristóf mártíriuma és lefejezett testének
elvitele”, Padova, Ágostonos remeték temploma, Ovetari kápolna)
Fly UP