Pjetër Bogdani’s Cuneus prophetarum (1685)

Author(s):  
Noel Malcolm

This essay investigates the background and nature of the most important early work written and printed in Albanian, Archbishop Pjetër Bogdani’s theological treatise Cuneus prophetarum. Evidence from Bogdani’s correspondence suggests that he was working on what became the second part of this large book, the part describing the life of Christ, in the mid-1670s. Possibly this derived from sermons which he had given to his flock (in present-day Kosovo). Gradually he expanded the project, adding arguments which were directed against both Orthodox Christianity and Islam. The intellectual context of this was a circle of theologians in Rome (identified here) who were engaged in conversionary work, both against those faiths and against Judaism. Conversion was, however, at most a secondary aim for Bogdani, who was writing primarily for his own Catholic flock. But his project was taken up by Cardinal Gregorio Barbarigo in Padua, who eventually published the book in 1685, and for Barbarigo the conversion of Muslims was a major aim, linked to aspirations for the conquest of the Ottoman Empire. Barbarigo was also keen to display the capabilities of his newly established printing press; this explains why Bogdani’s text, which would ideally have been produced in a pocket-sized edition suitable for covert transmission inside the Ottoman Empire, appeared as a grand, illustrated folio volume, with passages in languages such as Syriac and Armenian. Bogdani’s project had, it is argued, been taken over and used for other purposes.

2020 ◽  
Vol 13 ◽  
pp. 561-574
Author(s):  
Maxim Marian Vlad

Saint Anthim of Iberia was one of the most cultured people of his time. He is a creator of a whole epoch in Wallachian and, in general, Romanian history. A highly learned metropolitan, he was also one the greatest Orthodox theologians of the time, a master of morality and doctrine, and finally a wise politician, who played a great role in the very complex social, political and cultural life of the Wallachian Principality. He harshly criticized the illiteracy and the greed of clergy, Eastern Patriarchs’ craving for wealth and power, and he relentlessly denounced the corruptness and the moral degradation of the ruling classes. His efforts to ally with Russia to liberate Wallachia from the Ottoman yoke led him to conflict with his great contemporary, Constantin Brâncoveanu, and then, even more gratingly, with the Voevoda Nicholas Mavrocordatos (1716-1730), described by some historians of the time as unwaveringly loyal to the Ottomans. The Phanariote Nicholas Mavrokordatos, who was only interested in the Ottoman Empire, replaced the Wallachian princes. Mavrokordatos was suspicious of Metr. Antimos and ordered the metropolitan to resign. Mavrokordatos appealed to Patriarch Jeremiah after Metr. Antimos refused to do so. The Patriarch convened a council of bishops, without any Romanian representation, that condemned the metropolitan to anathema and excommunication. Not satisfied in a finding that denied Metr. Antimos his title of Metropolitan of Hungro-Wallachia, Mavrokordatos order the metropolitan to exile to St. Catherine’s Monastery at Mount Sinai. On September 14, 1716, while en route to his place of exile, Metr. Antimos was ambushed by Turkish soldiers on the bank of the Tundzha River, near Gallipoli, as it flowed through Adrianople, and butchered him. Then, they threw his remains into the river. This brutal action ended the earthly life of a great man who had dedicated his strength, talent, and knowledge to the revival and strengthening of Orthodox Christianity among the people of Wallachia. The faithful Romanian people, considering, from the beginning, the sentence of defrocking as unjust and illegal, not only never stopped honoring Anthim the Iberian as chief priest also after his abusive defrocking, but with the passage of time increased their acts of piety and honor, considering him one of the most worthy hierarchs who pastored the Romanian Orthodox Church and a martyr, who sacrificed his life, with dignity, for the Orthodox faith and for the freedom and independence of the Motherland, which, since his adoption, he served as the most devoted and loving son.


Author(s):  
Ahmed El Shamsy

This chapter shows how European hegemony and aggressive Westernization in the former Ottoman Empire formed the backdrop for the next stage in the evolution of Arabic print culture: fierce debates over philology and the critical method. What was at stake was how to critically read the Arabo-Islamic heritage that was becoming accessible at an accelerating pace through the printing press—how to assess the authenticity of writings attributed to particular periods and authors and how to draw on these materials judiciously in order to reconstruct the historical and literary past. The site of these debates was the growing corpus of printed classical works. Even the opponents of the editing and publishing vanguard could no longer ignore the influence of this literature, and accordingly the divergent arguments were phrased overwhelmingly in the idiom of philology. The ensuing philological advancements were brought to bear not only on the juxtaposition of Orientalist and indigenous philology but also on substantial religious issues of the time, including grave visitation, theological tenets, and legal debates.


Author(s):  
Henrik Wilberg

Émile Benveniste was a French linguist of Sephardic descent, born in 1902 in Aleppo in what was then the Ottoman Empire. A specialist in comparative Indo-European grammar and, in the interwar years, a student of Ferdinand de Saussure’s follower Antoine Meillet at the École pratique des hautes Études in Paris, he held the chair of linguistics at the Collège de France from 1937 to 1970.1 Having published widely since 1935, Benveniste came to prominence outside the field of linguistics in 1956, when he contributed a famous article on the function of language in Freud to the first issue of Jacques Lacan’s early journal, La psychanalyse.2 From 1960 onwards, at the height of structuralism’s influence, he founded and co-edited another journal, L’homme, alongside the anthropologist Claude LÉvi-Strauss and the geographer Pierre Gourou.


Author(s):  
Darin Stephanov

‘What do we really speak of when we speak of the modern ethno-national mindset and where shall we search for its roots?’ This is the central question of a book arguing that the periodic ceremonial intrusion into the everyday lives of people across the Ottoman Empire, which the annual royal birthday and accession-day celebrations constituted, had multiple, far-reaching, and largely unexplored consequences. On the one hand, it brought ordinary subjects into symbolic contact with the monarch and forged lasting vertical ties of loyalty to him, irrespective of language, location, creed or class. On the other hand, the rounds of royal celebration played a key role in the creation of new types of horizontal ties and ethnic group consciousness that crystallized into national movements, and, after the empire’s demise, national monarchies. The book discusses the themes of public space/sphere, the Tanzimat reforms, millet, modernity, nationalism, governmentality, and the modern state, among others. It offers a new, thirteen-point model of modern belonging based on the concept of ruler visibility.


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