Clavius

1931 ◽  
Vol 24 (1) ◽  
pp. 40
Keyword(s):  
Julius Caesar ◽  
Gregorian Calendar ◽  
Julian Calendar ◽  
German Scholar ◽  
Mathematical Activities

Christopher Clavius (1537-1612) was a German scholar who became a Jesuit and who spent the latter part of his life in Rome. His portrait gives evidence of his varied mathematical activities for the instruments hung on his wall or standing on his desk indicate his interest in astronomy and trigonometry, the drawings under his hand and the compasses be holds show his work in geometry, and the books piled before him may be looked upon as being his arithmetic, his algebra, and his commentaries on the works of earlier writers. Clavius was influential through his power as a teacher and through the popularity of his publications rather than for his discoveries in the field of mathematics. What is perhaps his greatest achievement was in connection with the adoption of our present calendar. Here, again, his role was to interpret and execute the ideas of others. It is unnecessary to discuss the details of the omission of ten days from the year 1582 in order to bring the calendar year into harmony with the astronomical year or the replacing of the Julian calendar sponsored by Julius Caesar by the Gregorian calendar of Pope Gregory XIII, but it is interesting to note that Clavius was summoned to Rome to explain the theory of the innovations. Ball notes* that Clavius rejected the proposal of omitting a leap year day once in 134 years and substituted the omission of three days in a 400 year period.

Hesitant Steps: Acceptance of the Gregorian Calendar in Eighteenth-Century Geneva

2006 ◽  
Vol 75 (3) ◽  
pp. 544-564 ◽  
Author(s):  
Jennifer Powell McNutt
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Catholic Church ◽  
Julius Caesar ◽  
Ancien Regime ◽  
Gregorian Calendar ◽  
Julian Calendar ◽  
Ancien Régime ◽  
At Will ◽  
The Catholic Church

History demonstrates that the calendar is a tool of far more significance than simply a means to organize units of time. For Roman high priests prior to the reign of Julius Caesar, the calendar was a tool of power, symbolizing political supremacy over society through the manipulation of time at will. Under Pope Gregory XIII, the calendar was a symbol of papal responsibility to ensure the proper worship of the Catholic Church. In the case of European Protestants, the Julian calendar was a symbol of religious identity and protest against Catholic domination. Likewise, within revolutionary France, the Calendrier Républicain symbolized the rejection of the Ancien Régime and Catholicism. These few examples are an indication that throughout history in various times and places calendars have proven to represent more to humanity than mere time reckoning methods. Consequently, one may approach the study of the calendar as a means to grasp cultural and religious identity within specific regional contexts.

scholarly journals Foreign scientists on the contribution of Serbian physician and scientist dr. Lazar K. Lazarevic to medical science

2016 ◽  
Vol 144 (1-2) ◽  
pp. 111-115 ◽  
Author(s):  
Sanja Draca
Keyword(s):  
Differential Diagnosis ◽  
Medical Science ◽  
Gregorian Calendar ◽  
Short Life ◽  
Professional Career ◽  
Julian Calendar ◽  
Straight Leg Raising ◽  
Scientific Papers ◽  
Physician Scientist

Dr. Lazar K. Lazarevic (1851-1890, Julian calendar / 1891, Gregorian calendar) was an exceptional Serbian physician, scientist, writer and translator. During his short life and his close to 11-year-long professional career (1879-1890), Dr. Lazarevic authored 78 scientific papers and presentations in various branches of medicine. His greatest contribution to the field of neurology and to medical science in general is his description of the straight leg raising test. The article titled ?Ischiac postica Cotunnii - One contribution to its differential diagnosis? was published in the Serbian language (in Cyrillic alphabet) in the Serbian Archives of Medicine in 1880. The article was translated to German and republished in Vienna in 1884 in Allgemeine Wiener medizinische Zeitung. The straight leg raising test is usually called Las?gue?s test/sign, after the French clinician Charles Las?gue, although he never described it. However, there are numerous authors who admit that Las?gue never published the description of the straight leg raising test, and instead give full credits for its discovery to Dr. Lazarevic. Our objective in this article is to highlight the major literature written by foreign scientists who give credit to Dr. Lazarevic for his contribution to medical science.

scholarly journals Why November 27th? On the Story behind the Treaty of Neuilly 1919

2020 ◽  
pp. 302-318
Author(s):  
Svetlozar Eldarov ◽  
Keyword(s):  
First World War ◽  
Gregorian Calendar ◽  
World War ◽  
Julian Calendar ◽  
The First World War ◽  
The Military ◽  
First World

The Treaty of Neuilly imposed by the victors in the First World War on Bulgaria was signed on November 27, 1919. This date coincides with the military holiday of the Bulgarian army – the Victory Day, which commemorates the Bulgarian victories in the Serbo-Bulgarian War of 1885. At the end of the 19th and early 20th centuries, it was celebrated on November 15th according to the Julian calendar, which was then official for Bulgaria. After the country adopted the Gregorian calendar in 1916, the holiday was transferred to November 27th. During the First World War it was established as one of the grandest Bulgarian holidays and was marked with military parades, church services and civil celebrations, that took place across the country including the lands of Macedonia and Pomoravia. The research provides evidence that the signing the Treaty of Neuilly on the date when the Bulgarian military holiday was celebrated was not a coincidence, but a deliberate and sought-after exacerbation of Bulgarian national dignity in general and of Bulgarian military glory in particular.

The Merchant of Venice and the Paschal Moon

Pólemos ◽  
2020 ◽  
Vol 14 (1) ◽  
pp. 183-195
Author(s):  
Peter D. Usher
Keyword(s):  
Gregorian Calendar ◽  
Merchant Of Venice ◽  
Julian Calendar ◽  
The Merchant Of Venice ◽  
The Law ◽  
New Interpretation

AbstractThe Merchant of Venice contains a puzzling passage by Lancelot Gobbo that refers to Ash Wednesday and Easter Monday, two dates in the Christian religious calendar. The passage is nonsensical, yet it is a commonplace that the utterances of Shakespeare’s clowns are often noteworthy. This paper notes that Lancelot refers to an unusual four-fold coincidence of Passover with Easter Monday, the former on the correct Gregorian calendar, the latter on the outdated Julian calendar. The interpretation is tested and leads to the determination of the dramatic time of the play which with other evidence from the script suggests that the paschal moon of 14 Nisan 5357 (April 2, 1597) is a crux of the play. The resulting timeline is consistent with events in the script and leads to a new interpretation for Old Gobbo’s dish of doves. The timeline leads also to a solution for a question on equity and the law.

Rembrandt, de verwarde bruidegom

2001 ◽  
Vol 115 (1) ◽  
pp. 15-18
Author(s):  
Irene Groeneweg
Keyword(s):  
Seventeenth Century ◽  
Gregorian Calendar ◽  
Town Hall ◽  
Public Announcement ◽  
The Third ◽  
Julian Calendar ◽  
Silver Point ◽  
The Town ◽  
The Church

AbstractThe signature on Rembrandt's little sketch of Saskia in silver point on parchment, bearing the date '8 juni 1633', has long been a source of puzzlement. For how can Rembrandt's remarks - that Saskia was his wife and that on June 8 of that year the couple had been married for three days - be reconciled with the true date of their wedding, June 22 1634, recorded in the register of marriages of Sint-Annaparochie in Friesland? There is however an explanation for the mystifying caption. First, Rembrandt had written that Saskia was 21 years old. Her baptism was registered on August 2 1612, so that she was still only 20 in June 1633. Furthermore, it was compulsory by law to give notice of a marriage, after registration at the town hall and prior to the actual ceremony, by means of a public announcement in the next three weeks. The banns were usually called in church on three successive Sundays. Rembrandt's and Saskia's first bann was called in the church at Sint-Annaparochie on Sunday June 8 1634 - according to the Julian calendar still used in Friesland at that time, which was ten days behind the Gregorian calendar adhered to in Holland. On June 22, the Sunday of the third announcement, their marriage was solemnized. In the seventeenth century, however, many people regarded the day on which the banns were first called as the actual wedding-day, for the betrothed couple could no longer change their minds. Rembrandt and Saskia, then, regarded their wedding-day as June 8 1634 - according to the Frisian calendar. The caption to the sketch thus correctly reads: This is my 21-year-old wife, drawn three days after our wedding-day, and that was on June 8.

Lesse Greeke? Homer in Jonson and Shakespeare

2016 ◽  
Vol 23 (1) ◽  
pp. 101-126 ◽  
Author(s):  
Robert S. Miola
Keyword(s):  
William Shakespeare ◽  
Free Will ◽  
Ben Jonson ◽  
Dark Side ◽  
Julius Caesar ◽  
Troilus And Cressida ◽  
English Translations ◽  
Love's Labor's Lost ◽  
And Function

Throughout their careers both Jonson and Shakespeare often encountered Homer, who left a deep impress on their works. Jonson read Homer directly in Greek but Shakespeare did not, or if he did, he left no evidence of that reading in extant works. Both Jonson and Shakespeare encountered Homer indirectly in Latin recollections by Vergil, Horace, Ovid and others, in English translations, in handbooks and mythographies, in derivative poems and plays, in descendant traditions, and in plentiful allusions. Though their appropriations differ significantly, Jonson and Shakespeare both present comedic impersonations of Homeric scenes and figures – the parodic replay of the council of the gods (Iliad 1) in Poetaster (1601) 4.5 and the appearance of “sweet warman” Hector (5.2.659) in the Masque of the Nine Worthies (Love's Labor's Lost, 1588–97). Homer's Vulcan and Venus furnish positive depictions of love and marriage in The Haddington Masque (1608) as do his Hector and Andromache in Julius Caesar (1599), which features other significant recollections. Both Jonson and Shakespeare recall Homer to explore the dark side of honor and fame: Circe and Ate supply the anti-masque in the Masque of Queens (1609), and scenes from Chapman's Iliad supply the comical or tragical satire, Troilus and Cressida (c. 1601). Both poets put Homer to abstract and philosophical uses: Zeus's chain and Venus's ceston (girdle), allegorized, appears throughout Jonson's work and function as central symbols in Hymenaei (1606); Homer's depiction of the tension between fate and free will, between the omnipotent gods and willing humans, though mediated, inflects the language and action of Coriolanus (c. 1608). Ben Jonson and William Shakespeare practice a kind of inventive imitatio which, according to classical and neo-classical precept, re-reads classical texts in order to make them into something new.

Anti-Palamism in Hans-Georg Beck’s Earlier Works: The Russian Origins and Some Catholic Parallels. Part I

2020 ◽  
pp. 81-104
Author(s):  
Дмитрий Игоревич Макаров
Keyword(s):  
Cultural History ◽  
20Th Century ◽  
Scientific Activity ◽  
The Real ◽  
Ecclesiastical History ◽  
German Scholar

ХансГеорг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое свт. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.

Et tu, Brute ? – Editorial 1/2018

2018 ◽  
Vol 66 (1) ◽  
Keyword(s):  
William Shakespeare ◽  
Julius Caesar

An den Iden des März 44 vor Christus wurde Julius Cäsar von einer Gruppe Senatoren mit dem Dolch ermordet. Mit dabei Cäsars Verbündeter und Mitstreiter Brutus. Auch Du, Brutus? Diese letzten Worte legte William Shakespeare 1599 in seinem Drama «Julius Caesar» dem Sterbenden in den Mund, als auch Brutus mit dem Dolch zustach. Auch Du hast mich verraten. Wir Schweizer Sportmediziner wurden am 30. Januar 2018 aufgeschreckt. Ein Schweizer «Sportarzt» wurde mit versteckter Kamera überführt, wie er aktiv einem Sportler verbotene leistungsfördernde Medikamente (Doping) empfahl und abgab. Et tu, Brute!

Sign in / Sign up

Export Citation Format

Share Document