HOP 5, 2013, č. 2

[2013/2] Česká bible. Kulturní, ideový a politický fenomén v proměnách staletí

Vědečtí redaktoři čísla: Alena A. Fidlerová – Marie Šedivá Koldinská – Jiří Mikulec
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I. Studie

Jarosław Malicki
K polské recepci české bible 16. století

Abstract: Through its older biblical translations Czech provided stimuli for the written language to develop in Poland. In the medieval translation of the Bible into Polish, Czech elements were used to expand the expressive capacity of Polish and to highlight stylistic differences, although in many places the influence of the Czech translation made itself evident at random at the graphic-phonetic and the morphological level.

As the Bible was being translated into Polish at the end of the Middle Ages the conviction emerged that forms closer to Czech were stylistically more appropriate. In the first half of the 16th century this became apparent not only in the solutions of writers and translators, but also and particularly in treatises on language and style. On the other hand the development of written Polish and the development of linguistic awareness led translators and editors of the Polish Bible in the latter half of the 16th century to limit the Bohemization of forms, but the influence of Czech Bible texts continued to be substantial. The Melantrich Bible (1549) was used by translators of the Polish Leopolite Bible (1561), while the author of the working version of the mid-16th century Bible translation had the Severýn Bible on his table. Use of a Czech Bible is also admitted in the case of the Polish translation by Jesuit Jakub Wujk (1599). A Czech biblical text also had an influence on more recent Polish translations both through tradition (i.e. older Polish translations) and directly – through the usage of a new Czech translation.

The new Czech Bible, the Kralice translation, was known in Poland soon after its publication. It was also recommended as a model translation to translators and editors of the classic Protestant translation, the Gdansk Bible (1632). Here the influence of the Czech text was reflected at the text and editorial level, and sometimes the Kralice translation even provided a specific linguistic solution.

Andor Mészáros
České bible a české biblické texty ve sbírkách maďarské Národní knihovny

Abstract: The Czech Bible and use of Czech biblical texts in the Hungarian lands has a long and rich cultural tradition in both Catholic and Protestant milieux. The study presents the inspiring cultural role played by the Czech bible in the Hungarian lands from the 17th century in the light of Czech biblical texts that can be found in the collections at the Hungarian National Library (Országos Széchenyi Könyvtár – OSZK). Czech biblical texts at OSZK come from the collection of György Ribay, which the library bought on the initiative of Ferenc Széchenyi, the founder of the national library, and the republication of Czech biblical texts brought out in the Hungarian lands, as Czech bibles and biblical texts were used until the 20th century in the Slovak Lutheran environment.

Tomáš Gaudek
Několik poznámek k výzdobě nejstarších biblických překladů do češtiny

Abstract: This paper has three main aims. The first part focuses on the Dresden Bible, the oldest translation of the Bible into Czech, which was destroyed during the First World War. The author warns of the difficulties over chronology within the framework of the group of manuscripts around the Dresden Bible and concludes that for the development of the style of its illuminator, the Master Breviary of the Grand Master Leo, this manuscript was of great importance. He also believes this manuscript clearly demonstrated the complexity of the artistic relations between individual illuminator workshops. The second part focuses in the Litoměřice‑Třeboň Bible and mention is also made of Queen Kristýnaʼs Vatican Bible, which the author believes is associated with the Zittau Antiphonary A IV. The variety of iconography in Czech Bibles between 1350 and 1420 is also indicated.

Hana Pátková
Paleografické poznámky k českým biblickým rukopisům 15. století

Abstract: This study deals with late medieval biblical manuscripts of Bohemian origin from the paleographic standpoint. The main emphasis is placed on 15th century Czech-language manuscripts. In the 14th century these had been written in book gothic, while in the 15th century bastarda script had very much caught on. In addition to manuscripts that are written carefully and even calligraphically, some more everyday texts also appear. The basic characteristics of Czech-language manuscript script do not differ from that of Latin and German manuscripts. Similar script occurs in official documents. Bastarda slowly begins to be used even in liturgical manuscripts.

Jan Royt
Grafický list s luteránským námětem Alegorie zákona a milosti ve vydáních Melantrichovy bible

Abstract: Even in the first edition of the Melantrich Bible in 1549 there is an engraving with the Lutheran motif of the Allegory of Law and Mercy in addition to a large number of other illustrations. We find it in editions from 1556, 1557, 1560, 1561 and finally 1570. A detailed comparison indicates that the closest iconographic and artistic analogies to it are plates with the Allegory of Law and Mercy of the Weimar type and engravings from the workshop of Lucas Cranach the Younger on the title pages of the Lutheran Bibles of 1541 and 1545. Similarities can be found in the selection of motifs and their setting within the overall composition, although the artistic design of the woodcut in the Melantrich Bibles is different. Hence it is not impossible that by including the woodcut and the Allegory of Law and Mercy motif among his printed Bibles, the Utraquist Jiří Melantrich of Aventino wished to indicate their suitability not only for other Utraquists, but also for Lutherans. Informed readers must have been aware that this was a Lutheran motif with huge ideological potential, from having seen Lutherʼs Bibles dated 1541 and 1545, Cranachʼs “Prague variations” of the Allegory of Law and Mercy, Cranachʼs altar in Jáchymov and the wall painting in the cloister of the Dominican monastery in České Budějovice, which is similar to the one at Pardubice Castle.

Kateřina Bobková-Valentová – Martin Holý
Jak důkladně znali gymnazisté Bibli? K užívání biblických textů ve školní výuce v českých zemích v 16. až 18. století

Abstract: Based on an analysis of sources of various kinds (e.g. contemporary pedagogical theory, school rules, various teaching texts, religious reference works and the like) this paper attempts to grasp the extent of knowledge of Scripture and biblical history among students and Latin school graduates from the 16th to the mid-18th century. Partial knowledge of the Bible and biblical texts was all part of elementary education and children could acquire it before they studied at Latin schools (in the home environment, special catacheses and the like), where these foundations were then strengthened. Research into educational institutes of various denominations and types (particularist town schools, non-Catholic private educational establishments, Jesuit schools, Piarist grammar schools and the like) indicates that although the reading of biblical texts as a rule was not included as a priority in Latin school curricula, pupils there did not only have a detailed knowledge of biblical history, but also managed to find their way round Scripture and to quote important passages from it, while dealing with Bible text and biblical realia both in religious tuition and in other subjects (particularly Latin). We do point out the differences that existed between individual schools, though these are in no way fundamental, rather depending on the definition of types of school. Scripture in the vernacular languages came to the fore in religious education particularly in the lower classes of non-Catholic schools, whereas students at Jesuit grammar schools dealt almost exclusively with Latin (or exceptionally Greek) texts. Generally speaking, the pedagogical idea behind working with the Bible was similar in all schools, and in any case the plan was based on the same source even if the exposition, the argument and sometimes even the particular texts that were used might differ from one denomination to another.

Jiří Hrbek
Starozákonní motivy v habsburské reprezentaci doby barokní

Abstract: The Old Testament served as an inexhaustible source of models to be reflected by royal representations in the Early Modern Age. Most Old Testament kings were given an archetypal nature, being closely associated with particular characteristics and representing a particular type of behaviour to be followed. Pious David, wise Solomon and the somewhat mysterious Melchizedek, a king and priest all in one, were viewed with particular interest. The relationship between the reigning Habsburg and his Old Testament model was emphasized not only in pictorial art, but also in literature, drama and even Old Testament-style architecture (with Karlskirche in Vienna representing Solomonʼs Temple). The basis for this royal identification with biblical figures could already be observed in the early Middle Ages, and was only curtailed at the start of the Enlightenment, due to a structural change in the categories associated with royalty and the start of a new way of legitimizing it, resulting either from a change in the monarchʼs self-conception or under pressure from external attacks by Enlightenment pamphleteers.

Jiří M. Havlík
Polemika v komentářích aneb Kdo měl číst Bibli svatováclavskou

Abstract: This article deals with the intended readership and function of the St Wenceslas Bible, published between 1677 and 1715, primarily thanks to the St Wenceslas Legacy Foundation. In compliance with Council of Trent decrees and Jesuit practice over the translation of the text of the Bible, this new Czech version contained a commentary. By and large, however, its aim was not to clarify the context and meaning of the text. It was primarily given a missionary and recatholicizing purpose, as a polemical commentary with which the priest and ultimately the layman was to oppose the objections of non-Catholics and lead them to the only denomination permitted by the temporal state.

The preferred addressees were new priests in Czech-language parishes. One of the most important reasons behind the implementation of the St Wenceslas Bible project was the felt absence of a Catholic Bible translation and the usage of non-Catholic versions (particularly the Melantrich and Kralice translations) by Catholic parish priests and missionaries. However, our findings indicate that throughout the entire period in which the St Wenceslas Bible was distributed this problem persisted. This is primarily demonstrated by the patents with which the Prague Consistory attempted to get round this practice.

The secondary addressee of the St Wenceslas Bible was the lay reader. From the standpoint of the donors and the actual publishers, however, this was more a given fact arising from Czech conditions rather than an original intention.

Ondřej Koupil
Nový zákon tzv. Svatováclavské bible (1677)

Abstract: This article deals with the printing of the New Testament published in Czech in Prague in 1677 (whose editors were Jesuits Georgius Constantius SI and Matthias Steyer SI). It notes the chronology and character of the publication (I), presents the system behind the main text and paratexts (II), and examines the relations between the printing and the biblical commentaries by Cornelius and Lapide SI (III). In conclusion the publication is set within the context of the work of its editors (IV). On the basis of the sources, the chronological progress of the work appears as follows: Constantius translated three Gospels with commentaries and saw to some of the printing (1673), the remainder of the work was carried out by Steyer (printing until 1675), and the work in its entirety was not published until later (1677). A hermeneutic guide to the New Testament was compiled from a reference work by Cornelius a Lapide SI, as were the introductions to the individual books. The aim of this entire work was to revise the traditional Czech translation of the Bible, but not the original translation.

Zdeněk R. Nešpor
Bible českých evangelíků v „dlouhém“ 19. století

Abstract: The Protestants are considered to be the “people of Scripture”, for whom frequent lay Bible reading is taken as a matter of course. In their endeavours to learn divine law they were unable to make do with the legacy of the Reformation, let alone the older church tradition. Both of these were supposed to be countered by the high frequency of publication of new Czech Bible translations during the “long” 19th century, when the modern Protestant churches were established. However, quite the opposite is the case. The publication of Czech Protestant Bibles was for the most part taken into the care of the British and Foreign Bible Society and for a long time these were mere reprints of the third Halle Bible and the later Kralice Bible. The reasons for this can be found in the nature of Czech Tolerance Protestantism, including the fact that up until that time a number of pre-White Mountain or exile Bibles (e.g. the Halle and the Pressburg Bibles) had survived and continued to be used. The only exceptions to this throughout the “long” 19th century are Růžičkaʼs Jubilee Bible (1863) and the Karafiát revision of the Kralice translation (1915), which are presented in greater detail in this article. An analysis is also made of the discussions at the time over their publication, as documented by the Czech Protestant journals and other sources from that period.

Markéta Pytlíková
Zdroj výkladových vysvětlivek v nejstarší české bibli

Abstract: One of the specific features of the oldest complete Czech Bible translation from around 1360 is the expository notes that are inserted directly into the text following points which the translator(s) considered to be rather difficult to understand. This article summarizes research into the possible sources of these expository notes in the Book of Tobiah and the Acts of the Apostles. It also refers to the method used by the translator of these books to transfer the original commentaries. The results indicated that the primary source of Czech biblical expository notes in these books is Postilla litteralis by Nicholas of Lyra, while some of them also come from the expository reference work Glossa ordinaria, particularly from its interlinear glosses. Some of the expository notes do not come from either of these sources. Examples are used to show that the translator made rather free use of these expository notes, often abridging or amending them.

Kateřina Voleková
K dalším latinsko-českým mamotrektům

Abstract: During the Middle Ages not only Latin biblical commentaries were used to understand the Bible, but also monolingual Latin dictionaries focusing on unusual vocabulary. The most popular included Mammotrectus, which was compiled at the beginning of the 14th century by the Italian minorite Giovanni Marchesini and which in the Czech lands during the 15th century acquired Czech translations mostly taken from the second redaction of the Old Czech Bible. This dictionary formed the basis for bilingual Latin-Czech biblical dictionaries known as Mammotrecti. Nineteen Mammotrecti have been dealt with by two Czech researchers, Bohumil Ryba and Vladimír Kyas. This paper also presents another three Mammotrecti from the 15th century: a Latin-Czech local Mammotrect on the biblical prologues, written on the front and back inside covers of a manuscript at the St Vitus Metropolitan Chapter library under the administration of the Prague Castle Archive (shelf no. B 2/1), a Latin-Czech local Mammotrect from the manuscript of the former St James parish library in Brno (City of Brno Archive, St James Library shelf no. 34/42), which highlights the translation of difficult words from the New Testament, and a Latin-Czech local Mammotrect on pericopes from the Gospels and the Epistles based on the church year from a manuscript housed in the monasterial library in Schlägl, Austria (shelf no. Cpl. 203).

Jakub Maruš
Proměny větné negace v českých biblických překladech

Abstract: Over centuries of development, Czech has seen changes in the way sentences are negated, as is shown at least by a comparison between the state today (where the main device is the negative particle ne- on the verb, and pronominal expressions acquire negative forms; additionally there is the conjunction aniž, which is followed by a verb which is not in the negative, e.g. odešel, aniž zaplatil – he left without paying) and the state which is reconstructed by Jan Gebauer in his Historical Grammar of Old Czech (in which there are both cases of negative concord and cases in which a single negative particle ni-, or just the negative particle ne- on the verb are sufficient to negate an entire sentence).

Biblical text has a strong tradition and is preserved in many forms from all periods of the development of Czech, so it presents us with invaluable material for researchers, who are thus enabled to examine the same text at various periods of time. At the same time it is possible to compare it with the original, and so to filter out the possible influences of the foreign source text, which in any case are minimal in the field of negation.

Using material which covers passages from early 15th century biblical translations to the Baroque period, this paper presents the development of sentential negation and particularly the means used for negative concord. Older biblical texts, i.e. the Olomouc Bible, the “Mlynářka“ Bible and the Venetian Bible are used to illustrate the stabilization of devices involved in negative concord (e.g. žádný as opposed to the earlier každý), while Middle Czech Bibles – the Melantrich, Kralice and St Wenceslas Bibles – are used to show the development of the conjunction ani(ž) followed by a form of the verb that is not in the negative (e.g.Nevztahůjž ruky tvé na dítě, aniž jemu co čiň), as well as the gradual weakening of the regularity of this usage and an indication of the transition to the modern Czech subordinating conjunction aniž.

Robert Dittmann
Odkaz Jiní v poznámkovém aparátu Nového zákona Kralické bible šestidílné

Abstract: This paper deals with the identification of 84 variants in the Kralice Bible New Testament referred to as Jiní. Out of the translations that were compared (the Blahoslav New Testament of 1568, the Melantrich Bible of 1556–1557, the Beza Latin translation in various versions, and the Náměšť New Testament of 1533) most correspondences with readings referred to byJiníin the six-volume Kralice Bible were contained in the Beza Latin translation with Annotations (with a total of 71), while more than half the references are contained in Blahoslav’s 1568 New Testament in the marginalia (43), and other readings are contained in the 1568 New Testament in the text itself (15). There are relatively few correspondences with the Melantrich Bible in the 1556-1557 version (27) and with the 1533 Náměšť New Testament (23). The source for six locations with a Jiní reference has remained unidentified, involving marginalia in Mark 3,11.21; Luke 19,23; John 5,2; Hebrews 13,23; and the Second Epistle of Peter 2,13. This paper also presents selected examples of correspondences found between marginalia in the six-volume Kralice Bible with the Jiní reference and the translations examined.

Alena A. Fidlerová
Uplatnění lexikálního principu v užívání velkých písmen v českých tištěných biblích raného novověku

Abstract: This paper examines one of the least researched issues surrounding Early Modern Age Czech orthography, writing with capitals, in printed Bibles which served as linguistic and orthographic models as understood at that time. This carries on from the results of a recently published study, which examined the writing of capital letters for nouns on the methodological basis of research performed by a team of experts from the Universities of Bamberg and Rostock into the development of capital letter writing in German printed prose texts between 1500 and 1700. Based on the same material as the previous study, i.e. on representative excerpts (Genesis 1–5, Ezekiel 1–5, John 1–5 and Galatians) from all complete printed Czech Bibles from incunabula to the third edition of the St. Wenceslas Bible (1778/1780), we follow the trends to which capital letters were subject for individual parts of speech apart from nouns. Attention is paid primarily to various groups of adjectives and numerals, because in the case of other parts of speech we only exceptionally find syntactically unconditional use of capital letters. The acquired data are then compared to the results of previous research into nouns. This comparison shows the relationship between the increased frequency of usage of capital letters in the case of nouns and some groups of adjectives and numerals, specifically those which are in some way close to nouns (i.e. if they are derived from them, morphologically similar to them or used as syntactic nouns and the like). These findings are also comparable to the results of research carried out on German printed Bibles. Apparently in both the Czech and the German cases, if they show a tendency towards the increased frequency of usage of syntactically unconditional capital letters, then this primarily if not exclusively involves nouns as a part of speech.

Jan Pišna
Druhý život Kralické bible v 18. a na začátku 19. století – edice hallská a prešpurská

Abstract: This paper focuses on hitherto often neglected editions of the Kralice Bible text, i.e. editions in 1722, 1745 and 1766 from Halle and 1787 (1790, 1795) and 1808 from what was then Pressburg in Upper Austria (now Bratislava). On the basis of the text of forewords to these editions and evidence from surviving correspondence it attempts to clarify not only the genesis of individual editions, but also to define the circle of collaborators, editors, printers and illustrators, who worked together with such leading figures as Matyáš Bél (1684–1749), Daniel Krman jr. (1663–1740), Jan Theofil Elsner (1717–1782), Michal Semian (1741–1812) and Jiří Palkovič (1869–1850). This study is particularly interested in evidence of the way editorial work progressed and the obstacles that editors will have had to overcome. It also seeks answers to questions relating to the financial coverage of the printing, and the resultant cost of printing and distributing the Bible among believers, on which we have more hints than actual evidence.

Karel Komárek
České katolické bible v 18. a 19. století aneb Dědictví svatováclavské

Abstract: The Czech Bible (1677–1715) traditionally called the St Wenceslas Bible is the primary text for a number of Catholic Bibles published during the 18tth and 19th centuries. While the St Wenceslas Bible came to be the focus of detailed philological interpretation, the follow-on Czech translations have not previously been described in great detail in linguistic terms. The aim of this paper is to determine more precisely the extent to which 18th and 19th century Czech Catholic Bibles were dependent on the text of the St Wenceslas Bible. A separate survey (i.e. a comparison of selected biblical verses in the translations under review) indicates that the basis for most 19th century Bibles was the edition and redaction by F. F. Procházka from 1804, in which a number of changes were made in accordance with the Kralice Bible.

Josef Bartoň
K problému sekundárního (nepřímého) tlumočení v moderním českém biblickém překladu

Abstract: This paper focuses on selected aspects of the issue of the secondary translation (i.e. indirect translation, or “second hand” translation). In the long history of the Czech Bible, this phenomenon played an important role particularly in earlier times (translations from the Vulgate), but surprisingly the problems that are associated with it also emerge in the case of several interpretations from more recent times and the present. Over the last thirty years two intermediated translations of the entire Bible have appeared (the Jehovahʼs Witnessesʼ Bible is translated from English and the Czech Jerusalem Bible from French), which did not avoid losses of, or distortions in, the original meaning. Other modern Czech Bible translations which are supposed to be primary interpretations (i.e. direct from the Greek-Semitic original) are beset with numerous subtle and less subtle issues that arise as a result of secondary translation. This secondariness either comes about either due to an excessive direct reliance upon an auxiliary model (e.g. the Vulgate or Neo-Vulgate), or the indirect automatic adoption of older solutions from texts that derived from a Latin source.

Tomáš Matějec
Žalmové parafráze Jiřího Strejce v Kocínově překladu útěšného traktátu z roku 1592

Abstract: The Latin consolatory work Tractatus de providentia Dei by French Huguenot theologian Jean de lʼEspine (1506–1594), printed for the first time in 1591, differs from similar period production in that it quotes the Old Testament Book of Psalms not in one of the prose translations that were widespread at that time, but in the form of Latin versified paraphrases by the Scottish poet George Buchanan (Georgius Buchananus, 1506–1582), composed on the model of ancient Roman poetry and acclaimed at the time as an exceptionally successful example of biblically oriented Latin poetry.

The Czech translation of de lʼEspineʼs treatise, apparently provided by Jan Kocín of Kocinét (1543–1610) and printed for the first time in 1592 by Daniel Adam of Veleslavín under the title O řízení a opatrování božském (On Divine Management and Care), replaces these quotations with excerpts from Czech versified paraphrases, which on the model of the “Geneva Psalter” were provided by one of the translators of the Kralice Bible, Jiří Strejc (1536–1599) and which were first published as a hymnbook in 1587 at the Brethrenʼs printing works in Kralice.

This study refers to other solutions that could have been chosen by the translator with regard to the versified quotations and it points out what the selected solution confirms about the translatorʼs relationship to the translated text and to Strejcʼs versified paraphrases. The translator has not approached his work in a purely utilitarian manner, but has made an effort even in the Czech text to maintain the alternation of the prose exposition and the versified bible quotations. Strejcʼs paraphrase was evidently considered the most successful of the three complete psalter paraphrases at the time. The fact that the melodies (notation) are left out of the quoted excerpts means that Strejcʼs text is presented as spoken, recited but not sung poetry.

Tomáš Havelka
Ale nám Písmo ukazuje tajemství. Biblické aluze v cyklu Truchlivý Jana Amose Komenského

Abstract: This paper deals with the connection between the choice of biblical quotations used and the persuasive strategy of specific works. For Comenius the Bible was a concealed communication that could be understood with knowledge of the context. Moreover, God himself clarifies his own judgements with new revelations. The clear difference between the books of the Bible selected in Mournful I and II indicates the importance which this method might have: whereas in the first work of Mournful we find an absolutely dominant chiliastic plan (with the most frequently quoted authorities being the Old Testament prophets Isiah, Ezekiel, Jeremiah, the apocryphal fourth book of Ezra and Job, and from the New Testament the Apocalypse), in the second part the chiliastic element disappeared rapidly to be replaced by an emphasis on non-biblical political subjects. In this case the biblical excerpts can help to resolve the hitherto unsatisfactorily explained reason for the speedy publication of the two versions of the Mournful dialogue, one shortly after the other. If we bear in mind that the fatally important prophecies of the Fourth Book of Ezra appear in the consolatory works of the 1620s and then again in Sad Voice (the last part of Mournful), not published until 1660, we see how the choice of quotations alters with the changing situation at the Bohemian Brethren and we find deep parallels between Comeniusʼs thinking and biblical texts. These parallels clarify not only the importance of his practical work with the Bible, but also his other positions (e.g. chiliasm).

Miloš Sládek
Biblické citace v českých nedělních postilách konce 17. a první poloviny 18. století

Abstract: This paper deals with both the frequency of biblical quotations in Czech Sunday postils and the links between the quotations and printed Czech Bible translations. The differences do not usually relate to the moral or the dogmatic content of Scripture. The preachers often prefer their own translation of the Vulgate over the text of the St Wenceslas Bible and older Bible translations. This applies particularly in cases where the archaisms of the older Bible translations might have clouded the meaning of the text for readers or listeners. Typical of some preachers is their numerous omissions from biblical quotations and also their tendency to paraphrase or adapt biblical texts.

Mira Nábělková
Bibličtina a Kralická biblia v slovenskom evanjelickom prostredí – literárne dozvuky

Abstract: This study deals with Bible Czech, the traditional language of the Slovak Evangelical church associated with the Kralice Bible, its disappearance from church life during the 20th century and the literary echoes among contemporary Slovak authors. It presents the results of research into the Slovakized form and reflection of Bible Czech in the private lives of witnesses to the Slovak Evangelical community in a comparison with a discussion on Bible Czech in Cirkevné listy from 1943 and it presents evidence of the continuity of this cultural tradition in the work of Slovak authors (e.g. Ivan Kadlečík, Vladimír Mináč, Milan Rúfus and Rudolf Sloboda), who have incorporated various fragments of biblical texts and hymns in Biblical Czech in intertextual references in their literary works, essays and memoirs of various kinds.

Andrea Kozlová
Biblický příběh Salome a jeho reflexe v české kultuře a umění na počátku 20. století

Abstract: This paper understands the biblical story of Salome to be a cultural phenomenon of the early 20th century and reflects its echoes in Czech art, literature and drama. The synoptic gospels all fail to give a detailed description of Herodʼs daughter, hence the subject provided space for original artistic interpretation, determined by the crisis in the spiritual values of modern society. The visual typology of Salome is closely associated with the representational conventions of the femme fatale, but in particular her distinctively sexualized kinetic potential as a dancer (understood by the evangelists as doomladen) is complicated by the artists through further levels of meaning. Modern treatments see the story of Salome and John the Baptist as an allegory of the tragedy of the modern individual, lacking a spiritual essence of being. It also acquires significance as the conflict between the two sexes when the man is understood by Bible exegesis to be the carrier of a spiritual message while the woman presents the opposite pole of existence and is a biologically determined being. Works of art were already being produced here after 1900 in response to the literary treatment of this subject (the initiation role in the transfer of this topic to the Czech milieu was played by French and English literary models). Within domestic ouput it achieved its greatest significance in the spiritualist and spiritually oriented circle of late symbolists known as the Sursum group.

Petr Hrtánek
„Druhý život“ Bible: apokryfní proměny biblických předloh v současné české próze

Abstract: This study deals with the “second life” of the Bible in the form of what are known as literary apocrypha, i.e. literary works with original artistic aims, which transform more or less well-known sources, in this case the stories of the Old and New Testaments, as a rule in a subversive, controversial, polemical or ironical manner. This study focuses on these apocryphal reworkings particularly in the context of present domestic prose, while examining the issue of the frequency of individual biblical narratives in contemporary apocryphal treatments, thus endeavouring to at least panoramically outline the dominant, productive changes and modifications (both thematic and stylistic), which the original biblical narratives have undergone in contemporary literary apocrypha.

Marie Šedivá Koldinská
Druhý život Bible kralické v českém historickém filmu

Abstract: This paper deals with the image of the Kralice Bible (and in a broader sense the image of “prohibited” evangelical works in general) in Czech historical film from the 1950s to the 1980s. The second life of this phenomenon and its changing face is examined through an analysis of three films – Temno – Darkness (directed by Karel Steklý, 1950), Čest a sláva – Honour and Glory (directed by Hynek Bočan, 1968) and Poklad hraběte Chamaré – The Treasure of Count Chamaré (directed by Zdeněk Troška, 1984). All of these are adaptations of novels (Temno written by Alois Jirásek in 1915, Čest a sláva by Karel Michal in 1966, and Poklad again by Alois Jirásek in 1881). This analysis also focuses on the extent to which the film adaptation is true to its literary source and the extent to which it diverges from this source and the reasons, which were not always based on the differing expressive devices of film and literary treatments, but often involved purely ideological reasons. Of course, these three films do not make up an exhaustive list of works in which the motif of persecuted secret non-Catholics appears. Both Czech historical films and television output present a number of other examples of more or less clearly articulated persecution against non-Catholics in the 17th and 18th centuries, including the destruction of the Kralice Bible, Comeniusʼs writings and other books of Protestant origin. However, these three films are representative examples where this subject has been depicted, even with regard to the period in which they were made. They may also operate as a kind of pars pro toto of the post-White Mountain era at the beginning of the 1950s, the end of the 1960s and the first half of the 1980s. At the same time they allow us to analyse the traditional conflict that forms the basis for the subject depicted (i.e. the representatives of the Catholic church confronting secret non-Catholics) and its stereotypical portrayal, or its programmatic destruction, which may be content-related, but not necessarily formal (or in the case of the film depiction aesthetic and visual). It is this suggestive aestheticization and visualization of an emotionally charged subject that becomes a means for Czech historical film to play a role (whether intentionally under the influence of ideological pressures, or involuntarily out of respect for generally held images of the past) in the latest form of Czech historical memory, an integral and evidently a permanent part of which is the vision of the post-White Mountain reality as an era of disastrous conflicts between Catholics and Protestants.

II. Recenze, anotace, zprávy

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III. Diplomové práce obhájené v Semináři raně novověkých dějin ÚČD FF UK v letech 2009-2013

  • Seznam diplomových prací
  • Anotace diplomových prací
  • Obecné pokyny pro autory