Pub Date : 2022-12-15DOI: 10.29302/auash.2022.26.1.5
The division of the territory inhabited by Romanians into at least three large regions, each subject to different influences if not fundamentally different, represents a reality that would have led to several independent initiatives to translate the Scriptures and other texts of moral instruction into Romanian. However intense the cultural and material exchanges in the Middle Ages may have been, they did not always act in a coherent manner, making it impossible for a single group of scholars to have been responsible for such a complex dissemination of translations as the oldest preserved copies of the Psalter. I believe that each Romanian province tried, in its own way, to respond to this difficult task that arose in the Romanian landscape in the mid-fifteenth century as a result of the disputes around the restoration of Christian unity. At least four threads resulted from the merging, from which, in the sixteenth century, Romanian literature emerged. A first source passed through the western part of present-day Romania, meaning the Banat of Severin, Crișana and northwestern Transylvania, where the confrontations between Catholicism and Orthodoxy had taken place much earlier, contact with the West was more intense, and there was a stronger need to assert identity given that, especially following the Ottoman occupation of southern Danube, the Orthodox group in medieval Hungary was increasing due to Serbian colonisation. A second source existed in Maramureș, where coexistence with the Ruthenians and the reverberations of the culture emanating from the University of Prague increased the variety of models, as illustrated by Ioan-Florin Florescu in the exegesis he dedicated to the sources of the Tetraevanghelium printed at Sibiu between 1551-1553, and in Nagy Levente’s synthesis on the relationship between Romanians and the Protestant Reformation. The third source appeared in Moldavia, where, after a period of hesitation between the Catholic offer from Poland and that brought by Hussite refugees from Hungary and Bohemia, the vision of the anti-unionist Metropolitan Teoctist I was imposed. As a result of his close collaboration with the voivode Stephen the Great, his relations with the Orthodox circles of Athos and Kyiv, and his correct understanding of Moldavian realities (which were deeply affected by wars for the throne but also, to a large degree, religious wars), Teoctist was best able to bring together Slavic sources of very good quality, praiseworthy acculturation initiatives and the resources of the scriptoria of Moldavian monasteries. The fourth source developed in the interior of Transylvania, in Banat, more precisely in Lugoj-Caransebeș and Hunedoara, being the domain of the Romanian Reformed Episcopate founded in 1566. At its initiative, several editions were compiled from previous translations, and the literary repertory was enriched with its own contributions whose utility went beyond the limits between which other sources operated, inclu
{"title":"The Context of the First Romanian Translations Revisited","authors":"","doi":"10.29302/auash.2022.26.1.5","DOIUrl":"https://doi.org/10.29302/auash.2022.26.1.5","url":null,"abstract":"The division of the territory inhabited by Romanians into at least three large regions, each subject to different influences if not fundamentally different, represents a reality that would have led to several independent initiatives to translate the Scriptures and other texts of moral instruction into Romanian. However intense the cultural and material exchanges in the Middle Ages may have been, they did not always act in a coherent manner, making it impossible for a single group of scholars to have been responsible for such a complex dissemination of translations as the oldest preserved copies of the Psalter. I believe that each Romanian province tried, in its own way, to respond to this difficult task that arose in the Romanian landscape in the mid-fifteenth century as a result of the disputes around the restoration of Christian unity. At least four threads resulted from the merging, from which, in the sixteenth century, Romanian literature emerged. A first source passed through the western part of present-day Romania, meaning the Banat of Severin, Crișana and northwestern Transylvania, where the confrontations between Catholicism and Orthodoxy had taken place much earlier, contact with the West was more intense, and there was a stronger need to assert identity given that, especially following the Ottoman occupation of southern Danube, the Orthodox group in medieval Hungary was increasing due to Serbian colonisation. A second source existed in Maramureș, where coexistence with the Ruthenians and the reverberations of the culture emanating from the University of Prague increased the variety of models, as illustrated by Ioan-Florin Florescu in the exegesis he dedicated to the sources of the Tetraevanghelium printed at Sibiu between 1551-1553, and in Nagy Levente’s synthesis on the relationship between Romanians and the Protestant Reformation. The third source appeared in Moldavia, where, after a period of hesitation between the Catholic offer from Poland and that brought by Hussite refugees from Hungary and Bohemia, the vision of the anti-unionist Metropolitan Teoctist I was imposed. As a result of his close collaboration with the voivode Stephen the Great, his relations with the Orthodox circles of Athos and Kyiv, and his correct understanding of Moldavian realities (which were deeply affected by wars for the throne but also, to a large degree, religious wars), Teoctist was best able to bring together Slavic sources of very good quality, praiseworthy acculturation initiatives and the resources of the scriptoria of Moldavian monasteries. The fourth source developed in the interior of Transylvania, in Banat, more precisely in Lugoj-Caransebeș and Hunedoara, being the domain of the Romanian Reformed Episcopate founded in 1566. At its initiative, several editions were compiled from previous translations, and the literary repertory was enriched with its own contributions whose utility went beyond the limits between which other sources operated, inclu","PeriodicalId":38216,"journal":{"name":"Annales Universitatis Apulensis. Series Historica","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73702341","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-15DOI: 10.29302/auash.2022.26.1.3
János Ugrai
The paper discusses the history of Vienna’s first attempt to introduce a subject teacher system. The last half of the eighteenth century saw the emergence of a lively debate over educational policy at the heart of the Habsburg Empire, driven by the secularisation and modernisation agenda of Enlightenment absolutism. Educational issues were at the centre of the monarch’s power and political aspirations vis-à-vis the Church, since it was in this area that the secular influence of the Church was hoped to be limited as quickly as possible. While the Court achieved significant and lasting partial successes in lower and higher education, the reform of grammar schools and need to rid them of ecclesiastical influence were almost completely neglected. The most important endeavour of those pushing for modernisation was the introduction of a subject teacher system. There were good reasons for doing so, since this could have paved the way for transforming, at a stroke, a curriculum which still reflected the centuries-old Jesuit tradition, removing monk teachers and guaranteeing the prevalence of secular viewpoints through state teacher training in the long term. The experiment, which can be divided into two intensive phases, had failed completely by the end of the 1810s but provided important lessons for both contemporaries and succeeding generations. Those involved with the struggles were able to observe the internal divisions within the Catholic Church and the strength of the reform Catholic group, while a few decades later, with the introduction of Entwurf, the first attempt at introducing the subject teacher system served as an applicable historical precedent for future generations to copy.
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Pub Date : 2022-12-15DOI: 10.29302/auash.2022.26.1.4
Vavrinec Žeňuch
This study presents the situation in the parish schools of Ung County, Kingdom of Hungary, in the years 1721-1734, 1746-1747, 1774-1784, 1864 and 1916. After Francis II Rákóczi’s uprising (1703-1711) and the plague epidemic (1709-1710), Ung County was inhabited by new citizens. The parish network was disrupted for all confessions and, in the case of Roman Catholics, built anew. The Reformed Church partially kept the original network of parishes and schools that had been disrupted by re-Catholization. The Uniates and the Catholics did not have a functioning education system; this was built from scratch in the eighteenth century. The Latin Church created religious schools only gradually; up until the mid-eighteenth century, schools could only be found in the centre of the county. Many schools existed for only a limited time and were subsequently discontinued. By the end of the eighteenth century, however, it was possible to find a school in almost every parish. In the nineteenth century many of the larger parishes and, as a result, primary education was made available to a greater number of children. Schools operated by the Uniates, and later by the Greek Catholics, evolved differently. Based on decrees from that period, it appears there were many schools before the Rákóczi uprising; by the time it had finished, in 1711, the school network had been disrupted. Some schools were partially renewed but many ceased to exist. The biggest problem of the Uniate school system was funding, since the Catholic Church demanded that land owners take on patronage rights and create foundations to pay for a teacher and the parish school. At the end of the eighteenth century, the number of schools was still low but slowly growing. The fastest growth was noted in the nineteenth century; by the second half of the century there were more Greek Catholic schools than any other confession. Reformed Church schools were the only ones that maintained their continuity with the period before 1711. Various decrees passed in Hungary caused development to stagnate, although this changed again following the Patent of Toleration. One key issue when considering schools is the teachers. In this paper, we focus particularly on teachers and their language identity, exploring how this changed throughout the study period. We also briefly examine the subjects taught by teachers and the construction of dedicated school buildings at the end of the period in question.
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Pub Date : 2022-12-15DOI: 10.29302/auash.2022.26.1.2
Botond Gudor
The exiled college of Sárospatak had a significant influence on the educational and ecclesiastical history of Transylvania during the 44 years it was active in Alba Iulia, between 1672 and 1716. The college of Alba Iulia - Sárospatak was one of the first schools in Transylvania to include weekly teaching of English classes in its curriculum. The students of the College introduced the festive liturgical services (raising funds for subsistence through service called legatio), still practiced today by theologians in Reformed areas. After being expelled from Alba Iulia as well, the students and professors of the College raised the lower school (particula) of Târgu Mureș to the rank of Illustrious College. At the in the late seventeenth and early eighteenth century, the College became one of the main advocates for resistance to, and then a victim of, the Transylvanian Counter-Reformation. The 44 years during which the College was active in Alba Iulia show us the image of an institution that, against all vicissitudes, redefined itself, adapting and rebuilding from the ground up. Many students of the College of Alba Iulia - Sárospatak were employed as teachers in the area around the city’s borders, but some preferred to occupy parishes around the hometown of Patak (Hungary). These students expressed their gratitude to supportive patrons among the nobility by educating their children. The ever-growing number of local schools was a sign that the task of education in the Țara Vinului had become a well-mastered asset of the College. Students of the College occupied the positions of parish priests in the neighbouring communities of Șard, Vințu de Jos, Săliște, Ighiu, Cricău, Hidrifaia, Vurpăr and Făgăraș, often located on the domains of the Teleki, Barcsai and Bethlen families. Some graduates left for other opportunities in Upper Hungary or Transylvania. The life of the particula in Făgăraș, previously linked to the College of Aiud, later became dependent on the College of Alba Iulia. Our study comprehensively analyses the decades of Reformed education in Alba Iulia in order to gain a detailed perspective on the process of loss of educational and ecclesiastic buildings that once belonged to the Reformed Church and to the student community of the College.
流亡的Sárospatak学院在1672年至1716年间活跃于阿尔巴尤利亚的44年间，对特兰西瓦尼亚的教育和教会历史产生了重大影响。Alba Iulia学院- Sárospatak是特兰西瓦尼亚最早将每周英语课纳入课程的学校之一。学院的学生介绍了节日礼仪服务(通过称为legatio的服务筹集生活资金)，今天仍然由改革宗地区的神学家实践。在被阿尔巴尤利亚大学开除后，学院的学生和教授们将古·穆列斯特大学的下层学校(特别是)提升到杰出学院的级别。在17世纪末和18世纪初，学院成为抵抗特兰西瓦尼亚反宗教改革运动的主要倡导者之一，后来成为特兰西瓦尼亚反宗教改革运动的受害者。44年期间，学院在阿尔巴尤利亚活跃向我们展示了一个机构的形象，反对所有的沧桑，重新定义自己，适应和重建从地面开始。Alba Iulia学院(Sárospatak)的许多学生被聘为城市边界附近地区的教师，但有些人更愿意占据Patak家乡(匈牙利)周围的教区。这些学生通过教育他们的孩子来表达对贵族中支持他们的赞助人的感激之情。越来越多的当地学校表明，Țara维努鲁伊的教育任务已成为学院的一项良好的资产。学院的学生在邻近的Șard、Vințu de Jos、Săliște、Ighiu、cric、Hidrifaia、vur和f等社区担任教区牧师的职位，这些社区通常位于Teleki、Barcsai和Bethlen家族的领地上。一些毕业生前往上匈牙利或特兰西瓦尼亚寻找其他机会。以前与Aiud学院联系在一起的faguilarrasu的特殊生活，后来依赖于Alba Iulia学院。我们的研究全面分析了Alba Iulia几十年来的改革宗教育，以获得一个详细的视角，了解曾经属于改革宗教会和学院学生社区的教育和教会建筑的流失过程。
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Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.19
Daniel Dumitran
Review
审查
{"title":"Harald Heppner, Sabine Jesner, eds., Die Personalfrage in neuen Provinzen. Das Banat im regionalen Vergleich (Stuttgart: Franz Steiner Verlag, 2020)","authors":"Daniel Dumitran","doi":"10.29302/auash.2021.25.1.19","DOIUrl":"https://doi.org/10.29302/auash.2021.25.1.19","url":null,"abstract":"<jats:p>Review</jats:p>","PeriodicalId":38216,"journal":{"name":"Annales Universitatis Apulensis. Series Historica","volume":"81 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80085543","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.3
Gabriel Balteș, M. Gligor, I. Dulama, C. Radulescu, S. Teodorescu, R. Stirbescu, I. Bucurica, S. Stanescu
The Scythian necropolis of Sâncrai (Alba County) was investigated in 2016, which led to the discovery of 95 burials (inhumation and cremation). The study of the tombs revealed a rich funerary inventory, composed mainly of ceramic vessels of different shapes and sizes; weapons such as akinakes daggers, spearheads, and arrowheads; ornaments including amber beads, kauri shells, kaolin, earrings, loop rings, saltaleoni type bracelets, and clothing appliqués; and harness elements, including horsehair and quiver appliqués. The purpose of this paper is to describe the archaeometric analyses of metal pieces recovered from this site. A combination of non-invasive/micro-destructive analytical techniques (optical microscopy, scanning electron microscopy coupled with energy dispersive spectrometry, and Fourier-transform infrared spectroscopy), and statistical methods (cluster analysis, using SPSS Statistics) was used to obtain comprehensive information about the studied metal artefacts. In this respect, 16 metallic samples were investigated to establish the samples' defects as well as their elemental and molecular composition. Overall, the analytical and statistical analyses show us that the metallic samples can be split into three groups based on composition: iron, copper-tin/bronze, and gold-silver. In these groups, samples present a strong correlation, suggesting that they were created using similar minerals.
{"title":"Archaeometric Analyses of Transylvanian Metal Artefacts. Case Study: Scythian Necropolis from Sâncrai (Alba County)","authors":"Gabriel Balteș, M. Gligor, I. Dulama, C. Radulescu, S. Teodorescu, R. Stirbescu, I. Bucurica, S. Stanescu","doi":"10.29302/auash.2021.25.1.3","DOIUrl":"https://doi.org/10.29302/auash.2021.25.1.3","url":null,"abstract":"The Scythian necropolis of Sâncrai (Alba County) was investigated in 2016, which led to the discovery of 95 burials (inhumation and cremation). The study of the tombs revealed a rich funerary inventory, composed mainly of ceramic vessels of different shapes and sizes; weapons such as akinakes daggers, spearheads, and arrowheads; ornaments including amber beads, kauri shells, kaolin, earrings, loop rings, saltaleoni type bracelets, and clothing appliqués; and harness elements, including horsehair and quiver appliqués. The purpose of this paper is to describe the archaeometric analyses of metal pieces recovered from this site. A combination of non-invasive/micro-destructive analytical techniques (optical microscopy, scanning electron microscopy coupled with energy dispersive spectrometry, and Fourier-transform infrared spectroscopy), and statistical methods (cluster analysis, using SPSS Statistics) was used to obtain comprehensive information about the studied metal artefacts. In this respect, 16 metallic samples were investigated to establish the samples' defects as well as their elemental and molecular composition. Overall, the analytical and statistical analyses show us that the metallic samples can be split into three groups based on composition: iron, copper-tin/bronze, and gold-silver. In these groups, samples present a strong correlation, suggesting that they were created using similar minerals.","PeriodicalId":38216,"journal":{"name":"Annales Universitatis Apulensis. Series Historica","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86876426","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.13
Dumitrița Daniela Filip
On the wall painting of three wooden churches from Maramureș (Borșa, Ieud Deal and Poienile Izei) there were depicted images of several saints related to the political or ecclesiastical history of Kyiv: Anthony and Theodosius from Kyiv-Pechersk Lavra, other holy monks of the same Lavra, medieval Kyivan Rus saints: knyaz (prince) apostle Vladimir, Jona metropolitan of Moscow, Alexios metropolitan of Russia and Peter metropolitan of Kyiv. The aim of this article is to shed some light on the transfer paths of the images in the iconographic program from the aforementioned churches. I also illuminate the alleged conecting links between Maramureș and Kyiv, that stood behind. The presence of the aforementioned images in the iconographic program of the wooden churches indicates some ties between the village communities and the Kyivan cultural, artistic and ecclesiastic environment that determined the transfer and the reception of the images in the local iconography. I also hypothesise on the identity of some Kyivan saints depicted in the aforementioned churches. The temporal range of the study is the 18th century, a period of time when all the three churches were painted.
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Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.5
Lucian-Zeev Herșcovici
The aim of our paper is to present the Hebrew sources – those written in Hebrew letters in Hebrew, Aramaic, Yiddish, and Judeo-Spanish (Ladino, or Djudezmo) concerned with the history of the Jews of Romania and with Romanian history. These sources are important for researching the history of the Jewish communities, being internal sources, as opposed to other sources that describe the Jewish community from outside. We shall try to answer to some questions. What are the main historical sources in the above-mentioned languages? How may these sources be classified? How can they be used and in which historical fields? Other questions refer to the methodology and to the auxiliary sciences of the history than to the history itself.
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Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.10
Daniel Dumitran, Tudor Borșan
The study addresses the issue of reconstituting the heritage of the Jewish community in Alba Iulia (Romania), starting from several documentary and topographical sources from the first part of the 20th century. The choice of this case study is justified by the importance of the city for the history of Jews in Romania, as the only city in Transylvania (historical province integrated into Romania in 1918) where Jews received the right to settle as early as the 17th century. The main documentary source used is a list of Jewish properties in Alba Iulia declared confiscated in 1941, in the context of the anti-Semitic policy promoted by the regime of Marshal Ion Antonescu (Leader of the Romanian state during 1940-1944). Correlating it with the cadastral plan of the city drafted in 1914 and applying the georeferencing method reconstitutes the position of the still existing buildings and those that disappeared as a result of the systematization policy during the communist regime, in the central area of the city. A more complex approach is also proposed, based on the use of the GIS methodology, whereby the topographic information can be associated with the documentary and epigraphic sources referring to the Jewish cemetery in the city. The issue of the relevance of the Jewish heritage for the current urban strategy is also discussed, starting from the city’s development documents in force.
{"title":"Reconstitution of an Absence: The Jewish Community of Alba Iulia in the Context of Urban Development","authors":"Daniel Dumitran, Tudor Borșan","doi":"10.29302/auash.2021.25.1.10","DOIUrl":"https://doi.org/10.29302/auash.2021.25.1.10","url":null,"abstract":"The study addresses the issue of reconstituting the heritage of the Jewish community in Alba Iulia (Romania), starting from several documentary and topographical sources from the first part of the 20th century. The choice of this case study is justified by the importance of the city for the history of Jews in Romania, as the only city in Transylvania (historical province integrated into Romania in 1918) where Jews received the right to settle as early as the 17th century. The main documentary source used is a list of Jewish properties in Alba Iulia declared confiscated in 1941, in the context of the anti-Semitic policy promoted by the regime of Marshal Ion Antonescu (Leader of the Romanian state during 1940-1944). Correlating it with the cadastral plan of the city drafted in 1914 and applying the georeferencing method reconstitutes the position of the still existing buildings and those that disappeared as a result of the systematization policy during the communist regime, in the central area of the city. A more complex approach is also proposed, based on the use of the GIS methodology, whereby the topographic information can be associated with the documentary and epigraphic sources referring to the Jewish cemetery in the city. The issue of the relevance of the Jewish heritage for the current urban strategy is also discussed, starting from the city’s development documents in force.","PeriodicalId":38216,"journal":{"name":"Annales Universitatis Apulensis. Series Historica","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89979357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-15DOI: 10.29302/auash.2021.25.1.6
Radu Nedici
In terms of the naked figures, the public rise of the Greek Orthodox Church in mid-eighteenth-century Transylvania happened at an impressive pace. Between Empress Maria Theresa’s decree on toleration (1759) and the subsequent appointment of Dionisije Novaković to head the newly recognized religious body (1761), more than half a million people openly identified themselves as Greek Orthodox in nearly 1,000 parishes. While convincing explanations have already been given for why this religious choice had proved so successful, the questions connected to the creation of the rural clerical elite in only a matter of years still ask for answers. Reconstructing the collective biography of this social group was the main objective of a research project titled ‘Dissent and toleration in Habsburg Transylvania: A socio-political history of the Orthodox protests (1740s–1760s)’. The records created by the Habsburg state and those internal to the Transylvanian diocese provide historians with just enough elements to use prosopography as an investigative tool for better describing the Orthodox rural elites. A relational database available online since early 2020 on the project’s website (https://www.dat18.ro/en/database) allows the piecing together of the scattered information concerning clerical careers, thus escaping the gaps in knowledge that have until now plagued our understanding. This data sample is to be interrogated in order to answer two main questions: (i) to what extent was the rise of the Orthodox clergy the result of religious conflict? and (ii) how did this new elite make the transition from the age of contention to the free exercise of religious belief, given the institutional changes of the early 1760s? The DaT18 database enables complex analyses on close to 1,700 individuals identified after record linkage, which contribute to a deeper understanding about the time and place of their ordination, the consecrating bishop, labour migration and the clergy turnover rates during the 1760s, in turn raising new research questions.
{"title":"Digital Data and Prosopography: Preliminary Results of the DaT18 Database","authors":"Radu Nedici","doi":"10.29302/auash.2021.25.1.6","DOIUrl":"https://doi.org/10.29302/auash.2021.25.1.6","url":null,"abstract":"In terms of the naked figures, the public rise of the Greek Orthodox Church in mid-eighteenth-century Transylvania happened at an impressive pace. Between Empress Maria Theresa’s decree on toleration (1759) and the subsequent appointment of Dionisije Novaković to head the newly recognized religious body (1761), more than half a million people openly identified themselves as Greek Orthodox in nearly 1,000 parishes. While convincing explanations have already been given for why this religious choice had proved so successful, the questions connected to the creation of the rural clerical elite in only a matter of years still ask for answers. Reconstructing the collective biography of this social group was the main objective of a research project titled ‘Dissent and toleration in Habsburg Transylvania: A socio-political history of the Orthodox protests (1740s–1760s)’. The records created by the Habsburg state and those internal to the Transylvanian diocese provide historians with just enough elements to use prosopography as an investigative tool for better describing the Orthodox rural elites. A relational database available online since early 2020 on the project’s website (https://www.dat18.ro/en/database) allows the piecing together of the scattered information concerning clerical careers, thus escaping the gaps in knowledge that have until now plagued our understanding. This data sample is to be interrogated in order to answer two main questions: (i) to what extent was the rise of the Orthodox clergy the result of religious conflict? and (ii) how did this new elite make the transition from the age of contention to the free exercise of religious belief, given the institutional changes of the early 1760s? The DaT18 database enables complex analyses on close to 1,700 individuals identified after record linkage, which contribute to a deeper understanding about the time and place of their ordination, the consecrating bishop, labour migration and the clergy turnover rates during the 1760s, in turn raising new research questions.","PeriodicalId":38216,"journal":{"name":"Annales Universitatis Apulensis. Series Historica","volume":"32 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87907587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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