Books by Farkas Gabor Kiss
Humanistes du bassin des Carpates III. Humanistes du royaume de Hongrie, 2017
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Cet ouvrage présente les pièces liminaires des oeuvres transmises ou publiées par les soins de Jo... more Cet ouvrage présente les pièces liminaires des oeuvres transmises ou publiées par les soins de Johannes Sambucus (1531–1584), érudit hongrois, fils du maire de la ville prospère et cosmopolite de Tmava, au nord-ouest de la Hongrie ancienne. Parcourant l’Europe pendant une durée inhabituelle de vingt-deux ans, il passa son temps à con-stituer une immense bibliothèque de manuscrits grecs et latins. Ce fonds devint sans doute la plus grande bibliothèque privée de manuscrits en Europe centrale et orientale. Bien avant son installation à la Cour impériale de Vienne, il s’était taillé une solide réputation de lettré après la publication de son splendide livre d’Emblemata, issu des presses de Plantin qui allait devenir son principal éditeur. Bien qu’il fűt offìciellement historiographe de l’empereur, son in-térèt principal se toumait vers la publication des trésors uniques de sa bibliothèque. Il prit part à la publication de trente-deux auteurs classiques, byzantins et néo-latins où l’on retrouve des éditions mar-quantes d’Aristénète, de Diogène Laerce, de Pétrone, de Plaute ou de Janus Pannonius. Il contribua aussi aux premières éditions de certains textes de Gémiste Pléthon, d’Hesychius, de Nonnus ou de Stobée. Son travail de philologue est analysé dans une ample introduction en contrepoint de l’édition des pièces liminaires.
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A kötet jelenleg nyomtatott formában nem kapható.
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Papers by Farkas Gabor Kiss
Acta Conventus Neo-Latini Lovaniensis Proceedings of the Eighteenth International Congress of Neo-Latin Studies (Leuven 2022), eds. Florian Schaffenrath, Dirk Sacré, 2024
This paper analyses the Carmen in commendationem Christianae pietatis (Song in praise of Christia... more This paper analyses the Carmen in commendationem Christianae pietatis (Song in praise of Christian
piety) of Georgius Caposius (Kaposi), written in 1584. Caposius published this poem while he was a
student at the University of Wittenberg, and dedicated it to his patrons in Hungary. After analyzing the structure and the rhetorical genre of the poem (called "fictive hymn" by Menander Rhetor and Julius Caesar Scaliger), I focused on the thematic elements of this encomium, which are commonplace examples taken from the Bible and ancient history. I have demonstrated that the Biblical exempla cited in the poem closely follow the Biblical commonplace collections of Augustin Marlorat (1575) and Christian Obenheim (1576). I claim that Caposius's selection of these sources might have been influenced by his fellow student, Isaac Fegyverneki (Fegvernekinus), who was collecting Biblical commonplaces from these two sources in these years, and published them in his Enchiridion locorum communium theologicorum in 1586. Thus, this carmen suggests a close collaboration between fellow students at the Wittenberg university, while preparing an occasional poem.
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Knowledge Shaping Student Note-taking Practices in Early Modernity Edited by: Valentina Lepri, 2023
This chapter analyses a miscellaneous manuscript of a1 6th century Franciscan, Valentine Nádasdi,... more This chapter analyses a miscellaneous manuscript of a1 6th century Franciscan, Valentine Nádasdi, and interprets its contents in the light of the possibilities and limits of knowledge transmission between centrala nd peripheral knowledge communities.N ádasdi moved between Paris, and the border zone of Hungary and the Ottoman Empire. In France, he collected books duringhis studies, and made compilations from his readings, which he tried to make use of in Hungary as apreacher.While acting in an overwhelmingly Protestant country,hetried to engageh is readers with his new cultural ideas (e. g. Christian Kabbalah) by recontextualizing these texts as model letters and preaching. Ia rgue that his main strategy of knowledge transmission was a "covert recontextualization" of his cultural ideals, in which he tried to avoid confessional conflicts and reframedt heir original arguments in a covert form to save their contents.
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Central European Cultures, 2022
This paper presents the East Central European late medieval and early sixteenth century classroom... more This paper presents the East Central European late medieval and early sixteenth century classroom commentaries as a source material which is still relatively unexplored and little researched, and has a great potential for understanding the communal experience of reading at the threshold of the early modern times. A large number of early prints survive from the years 1480-1550 with manuscript annotations which show clear signs of having been read in a university environment. After a survey of the typical characteristics of such prints, I will particularly focus on sources coming from the university of Cracow and Vienna from the years 1490-1535, and examine this material from several aspects, including the reading procedure, the purposes of reading, the commenting practice, the main type of commentaries, and the individual reading experience. I will try to show that the change in the format of media that the appearance of print, and particularly this type of prints brought along was also able to involve new readers and change the way in which the interpretation of the text was carried out.
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Dulces ante omnia Musae: Essays on Neo-Latin Poetry in Honour of Dirk Sacré, 2021
The Ráday Library of the Hungarian Reformed (Calvinist) Church in Budapest holds a unique copy of... more The Ráday Library of the Hungarian Reformed (Calvinist) Church in Budapest holds a unique copy of the first edition of the Quatuor libri amorum of Conrad Celtis (1459-1508) under the shelf mark I 124. It is printed on vellum, and contains a number of manuscript annotations on its margins, and at the end. The first aim of this paper is to investigate the provenance of this printed copy, and to identify its scribes and the context of its creation. Next, I will pay special attention to the blatantly obscene poem Certamen auri cum cauda virili, which was written down on the last leaf of the copy in the Ráday Library. As I will try to prove, it is fairly safe to attribute this poem to Celtis himself.
For copyright reasons, I cannot share the full study. Please order the book at
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503590776-1, or notify me.
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The Hellenizing Muse, 2021
Greek studies were brought to Hungary around the middle of the 15th century. Janus Pannonius (143... more Greek studies were brought to Hungary around the middle of the 15th century. Janus Pannonius (1434-1472) had already studied Greek under the guidance of Guarino Veronese in the 1440s in Ferrara ( Italy), where translating Greek poems into Latin, and Latin poems into Greek was part of the curriculum (as witnessed by Battista Guarini's De ordine docendi et studendi). Janus celebrated Guarino as the guiding light of Greek studies in the West ('who gave back the land of Inachus to Latiumʼ, Latio reddidit Inachiam) and stressed the importance of studying Greek above all in his panegyric on his master (Panegyricus in Guarinum, ll. 725-732), because Greek is the language of intellectual life and poetry, blessed by the Muse (Graiis ingenium, Graiis dedit ore rotundo / Musa loqui, ll. 108-109). Still, none of Janus' Greek school exercises is known today. In Guarino's school in Ferrara, he became an excellent interpreter of Greek texts, and he also paraphrased many of the epigrams of the Anthologia Graeca in Latin verses. But it was then in Hungary that he translated a part of the sixth book of the Iliad into Latin verses and some works of Plutarch into Latin prose, in order to refresh his knowledge of Greek. No Greek poem by Pannonius is extant, nor by any other of the 15th century Hungarians who are known to have studied Greek in Italy (e.g., Péter Garázda in the 1460s, or Paulus Bánffy, who studied under Zaccaria Calliergi in Padua in 1502, or Johannes Vyrthesi/Vértesi, a pupil of Markos Mousouros in 1514) ( Italy, Greece). The Hellenizing Muse made its first appearance in Hungary in the 16th century under Erasmian influence ( Low Countries). Jacobus Piso, the most significant Latin poet in Hungary in the first decades of the 16th century, praised his Dutch friend for his Greek knowledge in 1509 (Graecae et Latinae literae, quibus ad invidiam usque excellis). 1 And it was Nicolaus Olahus/Oláh (1493-1568), an admirer and later also friend of Erasmus, who composed the first two poems in Greek, while serving as a secretary of Mary of Hungary in the Netherlands in the 1530s. His two Greek funerary poems (one on Erasmus, the other on Klára Újlaki, an aristocratic noble lady, and mother of Oláh's friend, Ferenc Újlaki) reflect the occasional character of most Greek poems of this time. Oláh's secretary Nicolaus Istvánffy (1539-1615) continued this Erasmian tradition with a Greek translation inserted in his juvenile collection of poems.
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The present study offers a re-evaluation of literary production in Hungary under the Jagiellonian... more The present study offers a re-evaluation of literary production in Hungary under the Jagiellonian kings Wladislas II and Louis II. Traditionally, the literary works produced in this period have been contrasted to the blossoming of humanist literature under King Matthias, and disregarded in many respects. The aim of this study is to make a survey of the main authors and other agents of the literary culture of this period and to stress that this age experienced an unseen growth and expansion in late medieval and humanist scholarly and lay culture. While János Horváth called the authors of this period "humanists with party allegiances", I argue that their stronger "party allegiance" is, in fact, the direct result of the steady growth in the number of intellectuals with a modern, humanistic educational outlook, and of a less centralized state.
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Neulateinisches Jahrbuch, 2019
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Hungarian Historical Review, 2019
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Pursuing a New Order I.: Religious Education in Late Medieval Central and Eastern Central Europe, Turnhout, Brepols, 2018
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Johannes Sambucus / János Zsámboki / Ján Sambucus (1531–1584). Singularia Vindobonensia (6). Praesens Verlag, Vienna, pp. 35-126., 2018
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The edited volume aims to re-contextualize revolts in early modern Central and Southern Europe (H... more The edited volume aims to re-contextualize revolts in early modern Central and Southern Europe (Hungary, Croatia, Czech Lands, Austria, Germany, Italy) by adopting the interdisciplinary and comparative methods of social and cultural history.
Instead of structural explanations like the model of state-building versus popular resistance, it wishes to put back the peasants themselves to the historical narratives of revolts. Peasants appear in the book as active agents fighting or bargaining for freedom, which was a practical issue for them. Nonetheless, the language of lord-peasant negotiation was that of religion, just as official punishments used Christian symbols.
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This study deals with Celtis’ practice of rewriting and recontextualizing his own poetry. His poe... more This study deals with Celtis’ practice of rewriting and recontextualizing his own poetry. His poem To the literary odality of Hungarians (Ad sodalitatem litterariam Ungarorum, Odes II.2), addressed to a Hungarian ‘coetus’ (not a ‘sodalitas’) was first published in 1492. Through a detailed analysis of the poem, I claim that this ode was not directed to an academic circle of friends in Buda, but rather to the ‘bursa Hungarorum’ at the University of Cracow. As Celtis took up teaching in Ingolstadt
in the spring of 1492, he published the Epitoma, which contained his course material on rhetoric from Cracow, and contained five poems, including this poem, which he composed while still in Poland. Consequently, it cannot be regarded as a proof of the continuity of academic thought between the Neo-platonic circles of King Matthias (1485-1490) and the Vienna-centered Sodalitas Danubiana of 1497.
Around 1500, to please his Hungarian aristocratic friends in the Sodalitas Danubiana, he revised the same poem in Vienna and added it to the cycle of his Odes.
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Books by Farkas Gabor Kiss
http://www.editions-harmattan.fr/index.asp?navig=catalogue&obj=livre&no=50496
And here:
https://www.amazon.fr/memory-medieval-central-Europe-Hungary/dp/2343082529/ref=sr_1_1?ie=UTF8&qid=1461180500&sr=8-1&keywords=art+of+memory+late+medieval
Papers by Farkas Gabor Kiss
piety) of Georgius Caposius (Kaposi), written in 1584. Caposius published this poem while he was a
student at the University of Wittenberg, and dedicated it to his patrons in Hungary. After analyzing the structure and the rhetorical genre of the poem (called "fictive hymn" by Menander Rhetor and Julius Caesar Scaliger), I focused on the thematic elements of this encomium, which are commonplace examples taken from the Bible and ancient history. I have demonstrated that the Biblical exempla cited in the poem closely follow the Biblical commonplace collections of Augustin Marlorat (1575) and Christian Obenheim (1576). I claim that Caposius's selection of these sources might have been influenced by his fellow student, Isaac Fegyverneki (Fegvernekinus), who was collecting Biblical commonplaces from these two sources in these years, and published them in his Enchiridion locorum communium theologicorum in 1586. Thus, this carmen suggests a close collaboration between fellow students at the Wittenberg university, while preparing an occasional poem.
For copyright reasons, I cannot share the full study. Please order the book at
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503590776-1, or notify me.
Instead of structural explanations like the model of state-building versus popular resistance, it wishes to put back the peasants themselves to the historical narratives of revolts. Peasants appear in the book as active agents fighting or bargaining for freedom, which was a practical issue for them. Nonetheless, the language of lord-peasant negotiation was that of religion, just as official punishments used Christian symbols.
in the spring of 1492, he published the Epitoma, which contained his course material on rhetoric from Cracow, and contained five poems, including this poem, which he composed while still in Poland. Consequently, it cannot be regarded as a proof of the continuity of academic thought between the Neo-platonic circles of King Matthias (1485-1490) and the Vienna-centered Sodalitas Danubiana of 1497.
Around 1500, to please his Hungarian aristocratic friends in the Sodalitas Danubiana, he revised the same poem in Vienna and added it to the cycle of his Odes.
http://www.editions-harmattan.fr/index.asp?navig=catalogue&obj=livre&no=50496
And here:
https://www.amazon.fr/memory-medieval-central-Europe-Hungary/dp/2343082529/ref=sr_1_1?ie=UTF8&qid=1461180500&sr=8-1&keywords=art+of+memory+late+medieval
piety) of Georgius Caposius (Kaposi), written in 1584. Caposius published this poem while he was a
student at the University of Wittenberg, and dedicated it to his patrons in Hungary. After analyzing the structure and the rhetorical genre of the poem (called "fictive hymn" by Menander Rhetor and Julius Caesar Scaliger), I focused on the thematic elements of this encomium, which are commonplace examples taken from the Bible and ancient history. I have demonstrated that the Biblical exempla cited in the poem closely follow the Biblical commonplace collections of Augustin Marlorat (1575) and Christian Obenheim (1576). I claim that Caposius's selection of these sources might have been influenced by his fellow student, Isaac Fegyverneki (Fegvernekinus), who was collecting Biblical commonplaces from these two sources in these years, and published them in his Enchiridion locorum communium theologicorum in 1586. Thus, this carmen suggests a close collaboration between fellow students at the Wittenberg university, while preparing an occasional poem.
For copyright reasons, I cannot share the full study. Please order the book at
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503590776-1, or notify me.
Instead of structural explanations like the model of state-building versus popular resistance, it wishes to put back the peasants themselves to the historical narratives of revolts. Peasants appear in the book as active agents fighting or bargaining for freedom, which was a practical issue for them. Nonetheless, the language of lord-peasant negotiation was that of religion, just as official punishments used Christian symbols.
in the spring of 1492, he published the Epitoma, which contained his course material on rhetoric from Cracow, and contained five poems, including this poem, which he composed while still in Poland. Consequently, it cannot be regarded as a proof of the continuity of academic thought between the Neo-platonic circles of King Matthias (1485-1490) and the Vienna-centered Sodalitas Danubiana of 1497.
Around 1500, to please his Hungarian aristocratic friends in the Sodalitas Danubiana, he revised the same poem in Vienna and added it to the cycle of his Odes.
The medieval and early modern Kingdom of Hungary was a multiethnic and multilingual entity for most of the time of its existence, where Latin functioned for a long time as a written and spoken lingua franca, understood and actively used by the state and church administration both at the local level, at the royal court, and in the Hungarian Parliament (Diet). Accordingly, there existed a rich literary Abstract Classical culture played a very important role in the history and evolution of Hungarian arts and literature from the foundation of the medieval Hungarian kingdom in 1000. Geographically situated between Byzantium and the Holy Roman Empire, Hungary was continuously exposed to influences both from the Eastern/Greek, and the Western/Latin tradition up to the end of the Middle Ages. Allusions to classical literature and ancient heroes occur continuously, starting from the earliest literary works written in Hungary, and classical texts were studied in cathedral schools and chapter houses from the eleventh century onward. Renaissance humanism, with its concentrated effort on reviving the ancient artistic forms and literature, made a powerful impact in the court of King Matthias, which became a stronghold of classical studies at the end of the fifteenth century. Translations into the vernacular appear with the coming of the Protestant Reformation, commencing with drama (Sophocles, Euripides) and soon followed by epic poetry (Vergil). After the first experiments with the introduction of the classical meter into Hungarian versification in the seventeenth century, the era of eighteenth‐century neoclassi-cism was marked by the enormous success of classicizing poetry both in epic poetry and various lyric forms. Due to the multiethnic constitution of Hungary, Latin acted as a pivotal language within the country for translations from English and French, and it remained the official language until 1844. While the active use and knowledge of ancient languages decreased from the turn of the century, translations of classics and rewritings of ancient literary themes reached a previously unprecedented popularity in the twentieth century.
This study presents the editorial work of a hitherto little known 16th century philologist from the Kingdom of Hungary, Joannes Baptista Novosoliensis of Banská Bystrica (Neusohl) in today's Slovakia.
After having earned the bachelor’s degree in Cracow (1499) and further studies in Bologna (1523) under Giovan Battista Pio and Lazzaro Bonamico, he moved back to Cracow in 1527, where he published four editions for the sake of his students. Although there is sufficient information about all four, only two of them survive, an edition of Cicero’s Pro Marco Marcello (1528), and the Ad Quintum fratrem 1, 1. He added marginal notes and a detailed commentary to his edition of the Ad Quintum fratrem 1, 1, which include references to textual criticism and to a now lost manuscript of Cicero’s letter in the San Domenico convent of Bologna. An analysis of the variant readings in
the edition has shown, that Novosoliensis was using Andreas Cratander’s 1528 Basel edition of Cicero as a starting point in establishing the text.
Keywords: 16th Century; criticism; Hungarian philology; Fortunatus; Seneca Maior; Johannes Baptista Novosoliensis.
Österreichische Nationalbibliothek im Palais Mollard
Herrengasse 9, 1010 Wien
Tagung der „Lendület” Humanismus-Forschungsgruppe der Ungarischen Akademie der Wissenschaften und der Eötvös Universität,
und des Ludwig Boltzmann Instituts für Neulateinische Studien, Innsbruck.
Mit der Förderung der Österreichischen Nationalbibliothek (ÖNB), der Széchényi-Nationalbibliothek (OSZK), des Balassi Instituts – Collegium Hungaricum in Wien, und des Instituts für ungarische Geschichtsforschung in Wien.
Conference organised by the MTA-ELTE Lendület Research Group on Humanism in East Central Europe and the Ludwig Boltzmann Institute of Neo-Latin Studies in Innsbruck, with the support of the Austrian National Library (ÖNB), the Hungarian National Széchényi Library, the Balassi Institute/Collegium Hungaricum in Vienna, and the Institute for Hungarian History in Vienna.