Wielkie Księstwo Litewskie

NEO-GOTHIC ARCHITECTURE WITHIN THE TERRITORY OF THE FORMER GRAND DUCHY OF LITHUANIA. THE HISTORY AND THE IDEOLOGICAL IMPORTANCE OF RESIDENTIAL COMPLEXES
Among the mansions constructed in the territory of the former Grand Duchy of Lithuania in the 19th century there were some neo-Gothic buildings. In that period, palaces were built i.a., in Lentvaris, Meikštai, Glitiškės, Vaitkuškis, and a manor house in Boltup. The aim of the article is to outline the history, artistic and ideological issues of each building, related to the attempt to determine the reasons for the architectural choices. In order to understand the form of each residence, it is necessary to take into consideration the intellectual horizons of their owners: their esthetic views and their knowledge of the tendencies present in the contemporary architectural practice. Equally important is the analysis of goals of the noble families, related to the way in which they consciously manifested their ambitions and stressed their origins. References to the medieval architecture were also used in residential complexes, where the main buildings had a distinctive style. For example, in Gnezdilov and Paulava there were neo-Gothic gates, in Dobrivliany, a granary, and in Leonpol, a manorial chapel. The new approach to the shapes and significance of the above-mentioned mansions is the result of the study of i.a., archival materials concerning the families of their owners (e.g., Śniadecki, Tyszkiewicz and Meysztowicz family), property records and financial documents from the collections of the National Library, the State Archive in Poznań, the Central Archive of Historical Records or the Archive of Newest Records, as well as the preserved iconographic and cartographic materials.

Przedmiotem pracy jest problem osobliwości rozwojowych społeczeństw środkowo-europejskich: Czech, Węgier i Polski, która rozpatrywana jest w perspektywie metodologicznej, teoretycznej i historiograficznej. Książka składa się z wprowadzenia i trzech zasadniczych części. W części wstępnej pt. Wprowadzenie. Konceptualizacje odrębności historycznej Europy Środkowej krytycznie analizuję występujące w literaturze przedmiotu koncepcje wyjaśniające odrębność naszej części kontynentu. W części pierwszej Założenia metodologiczne analizuję osobliwości i rozmaite sposoby zastosowania metody modelowej w historii gospodarczej i naukach historycznych. W rozdziale tym opierając się na idealizacyjnej teorii nauki identyfikuję pewną osobliwość procesów historycznych. Polega ona z grubsza na tym, że struktury esencjalne zjawisk przyrodniczych są tak zbudowane, że wystarczy określenie wpływu czynnika głównego (czynników głównych) by uzyskać zadowalające wyjaśnienie zachowania danego zjawiska. W procesach historycznych nie zawsze tak bywa. Nawet jeżeli da się zidentyfikować czynniki główne to bardzo często skumulowany efekt działania czynników ubocznych osłabia, a nawet przeważa nad działaniem czynników głównych. Paradoks ten da się wyeksplikować w aparaturze pojęciowej idealizacyjnej teorii nauki. Opierając się bowiem na tej koncepcji można wyróżnić zjawiska posiadające dwa typy struktur esencjalnych: zdominowane przez czynnik główny i zdominowane przez klasę czynników ubocznych. W pierwszym typie struktury esencjalnej moc wpływu czynnika głównego dla danego zjawiska przeważa nad sumą mocy wpływów czynników ubocznych. Natomiast w drugim typie struktury esencjalnej suma mocy wpływów czynników ubocznych przeważa nad mocą wpływu czynnika uznawanego za główny dla danego zjawiska, choć moc jego wpływu jest wyższa od wpływu każdego, wziętego z osobna czynnika ubocznego. Struktury esencjalne zdominowane przez czynnik główny charakterystyczne są – jak wspomniano - dla nauk przyrodniczych, a zdominowane przez czynniki uboczne - dla nauk społecznych. W tym ostatnim typie struktur esencjalnych może dojść do zjawiska, który nazywam procesem kaskady. Polega ono na tym, że stopniowo kumulujące się rozmaite czynniki uboczne w pewnym momencie przeważają wpływ czynnika głównego. Tak skonceptualizowana koncepcja kaskady wykorzystywana jest w wyjaśnieniu dualizmu gospodarczego w Europie w XVI - XVII wieku. W płaszczyźnie teoretycznej za wyjściową teorię rozwoju historycznego przyjmuję nie-Marksowski materializm historyczny, której krytyczną analizę i pewne rozwinięcia przedstawiam w drugiej części (Założenia teoretyczne). Modyfikuję wyjściowy model rozwoju ekonomiczno-społecznego, poszerzając go o koncepcję dwóch typów rewolucji ekonomicznych oraz konstruuję dwa nowe modele społeczeństwa ekonomicznego: z nadmiarem i z niedoborem siły roboczej. Model z nadmiarem siły roboczej, który wycinkowo tylko aproksymuje rozwój społeczeństw zachodnioeuropejskich zakłada pogorszenie położenia ekonomicznego bezpośrednich producentów oraz zaostrzenie konfliktu społecznego pomiędzy tymi ostatnimi a właścicielami. Natomiast model z niedoborem siły roboczej zakłada poprawę położenia ekonomicznego bezpośrednich producentów i złagodzenie form konfliktu społecznego. W części trzeciej Próba konceptualizacji środkowoeuropejskiej odrębności rozwojowej opierając się na literaturze przedmiotu przedstawię aplikacje skonstruowanych modeli. W historycznej rzeczywistości Europy Środkowej model gospodarki z niedoborem siły roboczej jest jednak w stanie wyjaśnić tylko fragment dziejów społeczeństw tej części Europy, mianowicie okres kolonizacji na prawie niemieckim w XIII - XIV w., w którym nastąpiła znaczna poprawa położenia ekonomicznego chłopstwa. Dalszy rozwój społeczeństw środkowoeuropejskich przeczy tendencjom rozwojowym zakładanym przez ten model. Rozwój gospodarki folwarczno-pańszczyźnianej interpretować bowiem można jako pogorszenie, a nie poprawę sytuacji chłopstwa. Przyczyniła się do tego kaskada czynników ubocznych, których łączny wpływ przeważył działanie podstawowych mechanizmów rozwojowych zakładanych przez model. W XII-XIV w. niedobór siły roboczej wpłynął nie tylko na poprawę sytuacji chłopstwa ale i na warunki powstawania miejskiej sfery gospodarki w Europie Środkowej. Spadek alienacji pracy ograniczył rozmiary migracji chłopskich do miast. To zaś wpłynęło na słabszy rozwój sfery miejskiej i zachwiało równowagę społeczną pomiędzy mieszczaństwem a szlachtą. Pozwoliło to tej ostatniej klasie społecznej podporządkować swoim interesom władzę. Dominacja polityczna szlachty umożliwiła dalsze ograniczanie rozwoju miast oraz zaostrzenie poddaństwa i wprowadzenie folwarku pańszczyźnianego. Dalszy wzrost wyzysku ekonomicznego następował w instytucjonalnych ramach gospodarki folwarczno-pańszczyźnianej. Dopóki szlachta pozbawiona była wsparcia państwa, dopóty prowadziła politykę ustępstw wobec chłopstwa. Kiedy jednak zdobyła wyłączny wpływ na władzę państwową, zdołała ograniczyć przywileje mieszczaństwa oraz wycofać się z ustępstw wobec wsi. Procesom tym towarzyszył wzmożony popyt na zboże Europy Zachodniej. Czynniki te działały w każdym z wyróżnionych społeczeństw środkowoeuropejskich. Jednakże w historii każdego z nich można wyróżnić pewne czynniki specyficzne. W przypadku Polski będzie to na przykład nierównomierne zaludnienie, które przesunęło walkę klasową z centrum na peryferie, w przypadku Czech - dominacja Habsburgów i skutki wojny 30 - letniej, w przypadku Węgier - okupacja turecka, itd. Wpływ tych czynników powodował dalsze różnicowanie ewolucji każdego z omawianych społeczeństw ale już w ramach środkowoeuropejskiej ścieżki rozwojowej.

Rybchonak S. Popis (komput) of the nobility of Orsha povet on September 30, 1765
The full text of the source is published.

Попис шляхты Оршанского повета 30 сентября 1765 г.
Публикуется полный текст источника

Публікуецца поўны тэкст крыніцы

Rybchonak S. The Komput Act of the nobility of the Novogrudok Voivodeship from October 4, 1765.
The full text of the source is published.

Акт компута шляхты Новогрудского воеводства от 4 октября 1765 г.
Публикуется полный текст источника

Публікуецца поўны тэкст крыніцы

The article is a continuation of the analysis of written sources concerning Władysław Jagiełło’s tomb and some of its formal features indicating that the execution of the tomb most
likely took place after 1421, and essentially before 1430, whereas it is possible that certain parts were completed already after the king’s funeral in 1434 due to the fact that the tomb (as cenotaph) was placed above his underfloor grave in the Krakow Cathedral (cf. footnote 1). The first part of this text deals with the king’s choice of the burial site in the cathedral and likely political circumstances of the heraldic and figural programme formulation on the
sides of the tomb, especially in the period when Jagiełło, as the contractual and elected king of Poland and hereditary Supreme Duke of Lithuania, made attempts to secure the succession for one of his sons. The second part includes the analysis of the programme, primarily in the context of the royal sigillography, with particular attention paid to: adjusting the layout of the most significant coats of arms on the tomb to suit the location of the tomb with relation to
the tomb of Saint Stanislaus, duplicating the emblems of Poland and Lithuania and exposing the coats of arms that prove the king’s achievements as regards territorial recoveries. Separate comments focus on the accompanying land coats of arms as supporters, on the representations
of the court and nobility elite, especially the clergy preceding lay noblemen (archbishop — the Gniezno metropolitan bishop and most probably the Krakow bishop), distinguished as the crucial king’s counsellors when the sovereign was alive as well as guardians of the Polish Kingdom during the interregnum. The heraldic and figural decoration of the tomb is a reflection of the systemic and territorial concept of the Polish Kingdom, with which the Grand Duchy of Lithuania was united during the reign of Władysław Jagiełło (who ruled supported by his counsellors).

L’Ordine Ospedaliero di San Giovanni di Dio (I Fatebenefratelli) è un ordine tipicamente ospedaliero sacrifi candosi per i malati. L’Ordine apparve nella Repubblica di Polonia nel anno 1609 iniziando il suo lavoro a Cracovia, che divenne la casa madre per una gradualmente crescente provincia Polacca del Ordine. Grazie al sostegno degli vescovi e dell’aristocrazia i fr ati buoni in un tempo relativamente breve ricevettero molte nuove fondazioni. La provincia crebbe particolarmente nella metà del secolo XVII, soprattutto sul territorio del Granducato di Lituania. I conventi ed gli ospedali dei Fatebenefratelli esisterono a Kraków, Zebrzydowice, Pułtusk, Łowicz e in seguito a Lublin, Krasnystaw, Zamość, Łuck, Gdańsk, Nowogródek, Lwów, Przemyśl, Wilno, Raków, Mińsk, Grodno, Warszawa e Wysokie Litewskie. Il loro funzionare subì un gran infl usso delle guerre che avvennero sulle terre di Polonia, in modo particolare la guerra con la Svezia. Finalmente, le seguenti spartizioni della Polonia colpirono la preesistente e evidentemente sviluppata provinzia dei Fatebenefratelli e ma anche la legislazione del imperatore Giuseppe nella porzione austriaca – ostile verso la vita religiosa. Similmente nella porzione sotto occupazzione russa, una decisione di Nicolai I risultò con la soppressione dei Fatebenefratelli. I loro conventi per la maggior parte subirono una soppressione e di conseguenza la provincia polacca del ordine
cessò d’esistere. La sua ristaurazione fu possibile soltanto nel inizio del secolo XX.

Статья посвящена 8 белорусским чтимым иконам Богоматери, большинство из которых происходит из населенных пунктов, расположенных недалеко от г. Пинска (Брестская область). Иконы достаточно больших размеров, относятся к типу Одигитрии. Время их написания варьируется с XVII по XVIII в.; материал (доска, холст) и техники исполнения различаются. Конфессиональная принадлежность также различается – некоторые из них изначально находились в православных храмах, другие же – в униатских или католических. Тем не менее, все они объединены преданием о пожертвовании иконы в местный храм православным святым Дмитрием Ростовским (Туптало), которое впервые было опубликовано на страницах православных церковных изданий в XIX в., во время противостояния между католиками и православными. Такое предание о происхождении иконы должно было обосновать принадлежность икон, ранее находившихся в католических и униатских храмах, православным, а также способствовать распространению православия среди местного католического населения.

Dwa niepublikowane szkice obozów wojska litewskiego podczas kampanii przeciw powstaniu Chmielnickiego

Artykuł omawia dwa niepublikowane rysunki przedstawiające obozy wojska litewskiego w czasie powstania Chmielnickiego. Rysunki pochodzą ze zbioru notatek i rysunków przechowywanych w Narodowym Archiwum Historycznym Białorusi w Mińsku. Zespół ten, niewątpliwie związany z Radziwiłłami birżańskimi, publikowano do tej pory kilka razy po białorusku i rosyjsku, jednakże nie poświęcono mu nigdy dostatecznie szczegółowego studium. Dotychczasowi badacze mińskiego zbioru rysunków nie zwrócili uwagi m.in. na omawiane w artykule plany obozów wojskowych.
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Two unpublished sketches of the camps of Lithuanian army during the campaign against the Khmelnytsky Uprising

The paper discusses two unpublished drawings presenting the camps of the Lithuanian army during the Khmelnytsky Uprising. They come from the collection of notes and drawings preserved in the National Historical Archives of Belarus in Minsk. This collection, undoubtedly connected with the Radziwiłł family of Birże, has been published several times in Belorussian and in Russian until now, but has not been studied thoroughly enough yet. Previous researchers of the Minsk collection of drawings did not notice i.a. the plans of the military camps, discussed in the article.

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Два неопубликованных рисунка, посвященные лагерям литовской армии во время кампании против восстания Хмельницкого

В статье рассматриваются два неопубликованных рисунка, на которых представлены лагеря литовской армии во время восстания Хмельницкого. Рисунки взяты из архива заметок и рисунков, хранящихся в Националь- ном историческом архиве Беларуси в Минске. Эти материалы, несомненно связанные с биржанскими Радзивиллами, публиковались до этого времени несколько раз по-белорусски и по-русски, однако им не были посвящены достаточно подробные исследования. До сей поры исследователи минского собрания рисунков не обратили внимания, в частности, на обговариваемые в статье планы военных лагерей.

Асоба канстанціна Каліноўскага справядліва і заслужана прыцягвае ўвагу гісторыкаў, літаратараў, мастакоў, кіно і тэатр. Яго значэнне для беларускай нацыя-нальнай памяці вельмі важнае і бяспрэчнае. Прыемна ўсведамляць, што далей працягваюцца пошукі новых дакументаў, якія паглыбляюць нашыя веды пра асобу Кастуся Каліноўскага, яго сям'ю, атачэнне і эпоху. Кожны новы факт пра яго ўзбагачае біяграфію героя і пашырае нашыя сучасныя далягляды на складаныя працэсы фармавання ўласна беларускай гістарычнай свядомасці і памяці. Вялікія спадзяванні таксама на тое, што ў культурных напластаваннях гары Гедзіміна ў Вільні выяўлены парэшткі нашага героя. Грунтоўны радавод беларускай галіны Каліноўскіх гербу "Калінова" 1 яшчэ чакае свайго манаграфічнага даследавання. Прапанаваныя намі дакументы, выпісы з метрычных кніг Рэплянскага, Ялоўскага, Свіслацкага, Вяліка-Бераставіцкага і Камянецкага рыма-каталіцкіх касцёлаў, датычацца ўласна сям'і Сымона сына Сцяпана Каліноўскага, бацькі Вінцэнта-Канстанціна. Гэта спроба ў адной публікацыі максімальна сабраць выяўленую генеалагічную інфармацыю пра нараджэнні, шлюбы і смерці самых блізкіх кроўнікаў К. Каліноўскага-дзеда, бабулі, бацькі, маці, мачахі, родных братоў і сясцёр, а таксама братоў і сясцёр ад другога сужонства бацькі. Прадстаўлены матэрыял з'яўляецца важным дапаўненнем да крыніцазнаўчай базы даследчыкам жыцьцяпісу 1 Biblioteka Jagiełłońska, dział rękopisów, Archiwum Pusłowskich, syg. 731/99. Spis szlachty wylegitymowanej z Gubernii Grodzieńskiej, без нумерацыі аркушоў, пад № 79 сярод шляхты Беластоцкай вобласці.

Роля соймікавага дырэктара ў практыцы функцыянавання адкладзеных павятовых соймікаў ВКЛ (1697-1717 гг.) У канцы XVII-пачатку XVIIІ ст. у палітычнай сістэме ВКЛ шы-рока распаўсюджваецца практыка адкладання соймікавых па-сяджэнняў. У выніку колькасць соймікаў з пераносу (ліміты) у некалькі разоў пераўзыходзіла колькасць звычайных соймікаў. Гэта стварыла сітуацыю, калі ў паветах магло адбывацца па некалькі соймі-каў на працягу кароткага часу, які мог не перавышаць аднаго месяца. Паводле закону, адкладацца павятовыя соймікі павінны былі ў выпадку парушэння тэрмінаў і, як вынік, невялікай колькасці ўдзельнікаў. Адкла-данне (лімітаванне)-перанос соймікавых пасяджэнняў на пэўны час, як правіла, без паўторнага абрання новага соймікавага дырэктара. Такім чынам, адным з правілаў адкладання сойміка была нязменнасць соймі-кавага дырэктара. Функцыі соймікавага дырэктара былі надзвычай важнымі для ходу сойміка, бо ён валодаў вялікімі фармальнымі паўнамоцтвамі (раздача галасоў, захоўванне парадку пасяджэнняў, іх спыненне і падсумаванне, вылучэнне пэўных спраў і людзей, падрыхтоўка пастановы і інструкцыі, вядзенне перапіскі і г. д.), якія часта пашыраліся нефармальнымі прыві-леямі, здабытымі дыпламатычным шляхам альбо сілай [20, с. 122]. У класічным выглядзе адкладанне не азначала скліканне новага сойміка. Адкладзены (лімітаваны) соймік і соймік з пераносу (лімі-ты) складалі адзінства. Тэарэтычна соймік з пераносу (ці соймікі з пераносу) быў працягам адкладзенага сойміка. Практычна дзейнічала правіла, што саб раная дзенебудзь і калінебудзь шляхта можа паспя-хова абмяркоўваць усе магчымыя тэмы. Выражэннем гэтага адзінства было перш за ўсё тое, што дырэктар адкладзенага сойміка быў таксама дырэктарам сойміка з пераносу (сойміка з ліміты), прычым станавіў-ся ён ім без новых выбараў, а як дырэктар адкладзенага сойміка [34, s. 35; 35, s. 280]. Як заўважае Генрых Альшэўскі, соймікавыя пастано-вы адкладзеных соймікаў амаль заўсёды абавязвалі сваіх дырэктараў да кіравання соймікаў з пераносу. Апрача таго, гэтымі пастановамі соймікавым дырэктарам надавалася права прызначаць намеснікаў, ве-сці карэспандэнцыю, пільнаваць інтарэсы шляхты, а таксама склікаць пасяджэнні сойміка нават да канца часу адкладу, выдаваць універса-лы па парафіях для збору правіянту, а таксама асігнацыі аб выплатах за выкананне якіхнебудзь функцый. Захаванне таго самага сойміка-вага дырэктара давала магчымасць пазбегнуць замяшальніцтва, якое

Co-authors: Artur Konopacki, Joanna Kulwicka-Kamińska, Czesław Łapicz

The Lithuanian Tatars or Lipka Tatars? Historical-semantic deliberations and the proposed terminology – Abstract

The history of the Lithuanian-Polish Tatars is hard to interpret unambiguously. Their multi-layer history combined with the difficulty of cultural self-identification are reflected in the names used in reference to this ethnic group. The article presents the names used so far in the subject literature. The name “Lithuanian Tatars” is considered by many as out of date and “Lipka Tatars” is even less favoured. In this article, the authors try to present the development of the particular names of the Tatar settlers in the area of the former Grand Duchy of Lithuania, showing their historical-semantic origin. A new terminology is proposed. According to the authors of this work, the most adequate names include Lithuanian-Polish Tatars and/or the Tatars of the Grand Duchy of Lithuania.

Celem analizy jest zarówno wskazanie etymologii nazw bogów pogańskich występujących w polskich translacjach biblijnych i koranicznych, jak również sposobów ich przekładu z języków hebrajskiego, greckiego i arabskiego w wyżej wymienionych tekstach o charakterze religijnym. Jest to również próba stwierdzenia, czy związki frazeologiczne obecne w piśmiennictwie Tatarów Wielkiego Księstwa Litewskiego i w polskich przekładach Koranu – są charakterystyczne dla tego typu tekstów przy tworzeniu tzw. frazeologii koranicznej, czy i w jakim stopniu z kolei odzwierciedlają frazeologię biblijną bądź zasób polszczyzny ogólnej, a także jej północnokresowej odmiany, a jeśli odzwierciedlają – ustalenie zakresu i charakteru zachodzących zależności między translacjami biblijnymi i koranicznymi. Jest to także próba ukazania, wyłaniającego się z analizowanych tekstów źródłowych, wizerunku pogańskich bożków.

Niniejszy artykuł jest poszerzoną i poprawioną wersją wcześniej publikowanych prac – por. Nazwy bogów pogańskich w Koranie i w Biblii – polski przekład i jego analiza leksykalno-semantyczna, [w:] Z przeszłości i teraźniejszości języka polskiego. Księga pamiątkowa dedykowana Teresie Friedelównie, red. J. Kamper-Warejko, J. Kulwicka-Kamińska, K. Nowakowska, Toruń 2007, s. 47-69 czy Przekład słownictwa dogmatycznego islamu i chrześcijaństwa w polskich translacjach biblijnych i koranicznych (na przykładzie wybranych nazw bogów pogańskich), [w:] Tożsamość na styku kultur. Zbiór studiów, red. I. Masojć, R. Naruniec, Wilno 2008, s. 372–390.

The article is devoted to the icon of Our Lady of Lady from the Basilian monastery in Malyia Lady located not far from Minsk (Belarus). The cult of the icon was local and existed from the first half of the 18 th century till the first half of the 20 th century. The icon was a copy of the icon of Our Lady of Žyrovicy and its cult was closely related to that of the icon of Our Lady of Žyrovicy that strengthened after the coronation in 1730 and occasional discovery of its copy in the Santi Sergio e Bacco church in Rome during the renovation in 1718. These both motives were reflected in the history of icon from Lady. The earliest legendary reference on the origin of the icon cult are contained in two poems dating back to 1744 which have preserved in a handwritten set of religious texts and attached to the article.

Соймікі Рэчыцкага павета ў Рагачове 1735 – 1763 гг.: віды, месца правядзення, удзельнікі і соймавае прадстаўніцтва // Рагачоўскія чытанні – 2016: матэрыялы навукова-практычнай канферэнцыі, прысвечанай Дню беларускага пісьменства (г. Рагачоў, 3 верасня 2016 года). – Мінск : Права і эканоміка, 2016. – С.108 – 116.

For centuries, the Grand Duchy of Lithuania constituted a place of operation of numerous Latin religious observations: monks, mendicant orders as well as canonical and clerical, and its capital – Vilnius – was one of the most important centers of religious life of the former Polish–Lithuanian Commonwealth. It was the convents that played the role of an outstanding carrier of the ideas of christianitas and latinitas as well as an intermediary in the transmission of specific cultural content, both in a broad institutional sense and as individual institutions. Rooted in European civilization, they influenced all areas of social life, including, in particular, the organization of the education system.
The research focused on reconstruction as well as unearthing the mechanisms of the functioning of the phenomena constituting the book culture in Roman Catholic monasteries – from the 15th century right to the liquidation of the local religious network and the dissolution of individual institutions. They were based on the assumption that memory, as a human ability to consolidate experience and build knowledge about oneself and the world and to form group identity, is particularly important for the environments integrated by religion. Implementation of a specific way of thinking, subordinated to spiritual goals and shaped in accordance with religious legislation, implies the use of specific communication practices, some of which are implemented within the community, while some consist of complex relationships with church structures and society. Therefore, attention was paid to the specificity of the functioning of the Latin Church structures in a specific social environment and their participation in shaping a specific model of culture in the former Polish–Lithuanian Commonwealth. Considering the permanence of the presence of religion in the social space, its significance not only in the sacrum sphere, but also as a social phenomenon is a proof of the importance of the functioning of environments shaped by specific values and their influence on society.
The subject of the undertaken analyzes was, in particular, the presence of literature created and used by religious communities that implemented the life model based on common values and similar communication practices. The choice of such an approach points to the characteristics of how the normative provisions and behavioral patterns promoted in this environment influenced the shape and multitude of practices of creating and using religious, literary, scientific, and utilitarian texts in monasteries. The rich source material, which included catalogs as well as book inventories, including various texts produced and used in this environment, constituted the basis of the research. They served not only the implementation of accepted spiritual ideals, but in a broader context they showed diverse forms of the presence of religious institutions in Old Polish society. Therefore, efforts were made to identify the thematic threads that make it possible to describe the universal phenomena and processes characterizing the circulation of books in the religious environment, which has its origin in specific church legislation as well as the implemented forms of activity and presence in the world.
In particular, the aim was to determine under what circumstances, how, and by what types of texts the communities of religious orders communicated with each other. The objective was to show the influence of various religious legislations on the way of organizing the circulation of books and the selection of texts used in convents, and to what extent they influenced communication practices and the canon of literature. Hence, attempts were made to determine which texts were essential for the functioning of the monasteries and their structures, and which were intended for the local or supra–local community. Therefore, various types of works were subjected to analysis: the religious as well as utilitarian, literary, occasional, scientific works, etc. The objective was to determine the extent to which religious orders carried out specific tasks for their environment, and to what extent in the religious culture was the specificity of multicultural and multi–religious the Grand Duchy of Lithuania, especially in the tradition and practice of creating and using literature against the background of complementary forms of using the word was visible.
The communication perspective, in which writing and text are seen in the context of the sacrum, constituted the research axis. Their significance in the context of spiritual values was strengthened by pointing to the role in shaping and maintaining the identity of groups constituted by faith. The specificity of communication in these environments can be seen at many levels, for example, in the religious order environments we do not notice any conflict between the oral and the written, but rather we observe their coexistence, and likewise there is no definite antinomy between religiosity and the high and popular culture.
The perception of monasteries as important and permanent elements of social and religious life as well as vital factors of cultural changes allowed made it possible to register a lot of regularities that enrich the knowledge about the book culture of the communities of religious orders, verifying the stereotypical and often derogatory assessments related to the role of writing and reading in church environments. The religious communities integrate not only the same axiological system, but also similarly shaped communication competences resulting from a specific religious formation and implementation of the repertoire of communication practices that apply in these environments. They existed not only as isolated church institutions (constituted in this way by held values as well as institutional structure), but also as groups functioning in society which were linked – at the local level and in a broad perspective – by specific dependency models as well as formal and informal, public and private, institutional and private contacts.
Literature “existing” in monasteries testifies to the spiritual culture of monks, shows intellectual formation, undertaken literature, scientific, and publishing work as well as the organization of an individual workshop, including the formation and subsequent use in pastoral and education of the texts of the collected canon. The formation of the reading choices of religious orders were influenced by the recommendations of the church authorities, they were also shaped by social expectations as well as by individual preferences and practices associated with the text being created or read.
With the circles of the religious order, texts representing essentially several thematic groups were used. Their typology should be built while paying attention to the requirements related to activities in the public sphere, in relation to a specific social environment, as well as taking into account the expectations of the adopted form of vitae christiana. Historical book collections of the religious orders constituted of various collections, dominated by various types of religious, philosophical, and theological literature; however, also rich in historical, legal, medical, fine, parenetic, and school literature. An analysis of their operation showed, on the one hand, organizational diversity, while on the other, a close dependence of the thematic profile on the tasks assigned to the community as well as the location and social environment of a particular convent or the diverse interests and needs of the people working in it.
The analysis covered not just the normative documentation alone, but also strictly preserved library records, such as registered provenance records as well as various reading certificates and sources that made it possible to distinguish the author and reader, the archivist, and the librarian or the collector and the bibliophile in within the religious order. It was pointed out that of significance was the comprehensive recognition of the internal reality of these institutions to draw conclusion on the reading activity, reception of specific content, intellectual interests, and the intensity of the influence of these groups in the broader context of the culture model.
The described manifestations of book culture in religious environments point to the great importance of both intellectus et scientia as well as fide etspiritus in their lives and prove how literature contributed to preserving the identity of the clergy and to building traditions as well as to significant cultural and civilization–related role in Old Polish society. In this perspective, it turns out that writing and reading, hence the text, document and the book, constitute immortal witnesses of events not only in the so–called chronological reality, but also in the history of the long and stable duration of the religious orders in the Grand Duchy of Lithuania.

PRINCE’S SPLENDOUR IN THE CAPITAL. RESIDENCES AND GOOD OF THE RADZIWIŁŁ FAMILY IN VILNIUS OF 16TH - 18TH CENTURIES .

The article is devoted to formation of two residential complexes in Vilnius, originally belonging to the Calvinist Radziwiłł family, princes on Birże and Dubinki. One of them is called “Boguslawowski Palace”, named in honour of one of the owners, Boguslaw Radziwiłł, the Lithuanian equerry (died in 1669). It was located opposite the cathedral, on the Vilia river. In fact, it was a multi-part residential complex shaped from the 16th to the 17th centuries. Around the mid-16th century a wooden manor house was built; it was followed by erection of a brick Renaissance mansion in the late 16th century. The next building was a magnificent brick mansion (1611-1630) erected by Wilhelm Pohl (Pol, Pollis) for Janusz Radziwiłł, the Vilnius castellan. The building was expanded by another owner, above-mentioned Bogusław Radziwiłł, between 1636 and 1655. In the 19th century all the buildings were demolished. The article critically examines previously known sources, confronting them with historical designs, as well as reveals the new ones, such as a design of the Radwiłł jurydyka from the 18th century. The second part of the paper is devoted to the second mansion, namely “Januszowski Palace”, named after Janusz Radziwiłł (died in 1655), the voivode of Vilnius. A monumental palace, established on the E-letter-layout, with five pavilions joined by wings, was built in 1635-1653, according to the design of Constante Tencalli. In the 19th century, a part of the palace from the side of the city walls was destroyed; the remaining part, consisting of two pavilions and two wings, was renovated and intended for the headquarters of the museum after 1945.

The article is devoted to the researches into 'the texts-books-libraries' resources in the men's orders in Vilnius from the 17th-18th C. The analysis of the source database helps us to reconstruct the picture of the intellectual output of the monasteries in Vilnius. Grand Duchy of Lithuania for many years was the place of working many various monasteries. Vilnius was the most important centre of the monastic life in the Nobles' Commonwealth in the I8 lh century. In Vilnius there were orders engaged in education, man­ agement of schools, scientific and other publication, and charitable works. In this work great importance was always attached to a book, it helped to cultivate the intellectual traditions of the community. They had an important influence on the spiritual life of the monks. KEY WORDS: texts, books, libraries, Vilnius from the 17th-18th C, Grand Duchy of Lithuania, men's monasteries, monks, intellectual output. ANOTACIJA Straipsnyje pateikiama knygotyros medžiaga, sukaupta naudojantis nuo XVII-XVIII a. Vilniaus vyrų vienuolynuose saugoma bibliografine medžiaga. Autorė išskiria tris tiriamosios medžiagos lygmenis: tekstai-knygos-bibliotekos. Tyrimų rezultatai leidžia susidaryti aiškų to meto Vilniaus vienuolių inte­ lektualinio lygmens vaizdą. Istoriniai LDK šaltiniai liudija čia buvus daug ir įvairių vienuolynų, tačiau būtent Vilniaus vienuolynuose vyko aktyviausias ne tik dvasinis, bet ir kultūrinis bei intelektualinis gyve­ nimas visą XVIII amžių. Vienuolynai rūpinosi švietimo, mokyklų įkūrimo ir išlaikymo reikalais, moksli­ nėmis bei šviečiamojo pobūdžio publikacijomis, įvairia labdaringa veikla. Tam visų pirma reikėjo kny­ gos, geriausiai padėjusios ugdyti visuomenės intelektualinį išprusimą. Knyga lygiai taip pat darė įtaką ir pačių vienuolių intelektualinei išraiškai. PAGRINDINIAI ŽODŽIAI: tekstai, knygos, bibliotekos, XVII-XVIII a., Vilnius, Lietuvos Didžioji Ku­ nigaikštystė, vyrų vienuolynai, vienuoliai, intelektualinė raiška.

Akta sejmikowe są istotnym elementem w prowadzaniu badań historycznych. Chociaż wydawanie ich było postulowane już w XIX wieku, dotychczas opublikowano jedynie część akt koronnych, a w przypadku Wielkiego Księstwa Litewskiego pojawiły się dopiero pierwsze tego rodzaju edycje. Tym większe znaczenie ma niniejsza edycja akt sejmiku kowieńskiego. Zebrano i opublikowano w niej ponad dwieście dokumentów wydanych przez sejmik kowieński lub kierowanych do niego za panowania dwóch ostatnich królów. Należą do nich przede wszystkim kredensy dla urzędników, deputatów i posłów, instrukcje, manifesty oraz dokumenty innych rodzajów. Poruszane w nich kwestie są bardzo różnorodne i użyteczne w badaniach dotyczących historii politycznej, społecznej, gospodarczej czy kulturalnej.

Celem  artykułu  jest  opisanie  i  analiza  świadczeń  pobieranych  od  Żydów w XVII i XVIII w. w Wielkim Księstwie Litewskim. Interesują mnie zarówno opłaty  wpłacane  do  skarbu  państwowego,  jak  i  te zasilające  prywatnych  właścicieli dóbr oraz kasy miejskie. Dodatkowo podejmę tematykę roli, jaką odgrywały podatki żydowskie w dochodach skarbu litewskiego, skarbów prywatnych oraz budżetach miast.

Wielkie Księstwo Litewskie jest w dziejach Europy unikalnym przykładem pokojowej koegzystencji wielu narodowości, kultur i religii. Od XIV w. swoje losy związali z ziemiami Księstwa tatarscy osadnicy, reprezentujący typ kultury inkluzywnej – otwartej na zewnętrzne wpływy kulturo-we. Pełna asymilacja z chrześcijańskim otoczeniem znalazła wyraz w materialnym i niematerialnym dziedzictwie kulturowym tej grupy etnicznej, do którego należą zarówno obiekty architektoniczne, jak i osobliwa literatura religijna, w tym pierwszy w Europie przekład Koranu na języki słowiańskie. Bezpośrednią implikacją panującej w dawnej Rzeczypospolitej tolerancji kulturowej była również współpraca katolików (filomatów wileńskich) i muzułmanów (Tatarów Wielkiego Księstwa Litewskiego) w zakresie tłumaczenia i wydania XIX-wiecznej translacji świętej Księgi islamu. Słowa kluczowe: polszczyzna północnokresowa, przekładoznawstwo, kitabistyka, tłumaczenia Koranu na języki słowiańskie, Wielkie Księstwo Litewskie.

In the history of Europe, the Grand Duchy of Lithuania is a unique example of peaceful coexistence of nations, cultures and religions. Since the 14 th century, the Tatar settlers shared their lot with the land of the Duchy, and they represented the type of an inclusive culture – open to external cultural influences. The full assimilation with the Christian environment found its expression in material and nonmaterial cultural heritage of that ethnic group; among other things, there are undoubtedly both architectonic objects and examples of specific religious literature, including
the first European Quran’s translation into Slavic languages.