Ilirizam prije ilirizma:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Croatian |
| Veröffentlicht: |
Zagreb
Golden Marketing - Tehnička Knjiga
2008
|
| Schriftenreihe: | Dialogica Europea
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 399 S. Ill., Kt. |
| ISBN: | 9789532122992 |
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Datensatz im Suchindex
| _version_ | 1806961791180210176 |
|---|---|
| adam_text |
Sadržaj
Predgovor i zahvale
. 7
1.
ilirizam prije ilirizma?
. 11
2.
ilirologija na razmeđi
historije i teorije
. 18
3.
ususret ranonovovjekovnome
ilirizmu: polazišta i limiti
. 39
4.
Genealogija i genologija
ilirskog ideologema
. 51
5.
ilirski
topoi
. 88
6.
Ilirski
ideologem
tijekom
17.
stoljeća:
kontinuiteti i promjene
. 114
6.1.
Rani ilirizmi:
humanističke
origines
i reformacijski
usus
. 114
6.1.1.
Humanističke
origines:
neslavenski ilirizam
Jur
ja Šižgorića i slavenski ilirizam Vinka Pribojevića
. 117
6.1.2.
Reformacijski
usus:
lingua
nostra confiteatur Domino
(Adam Bohorič)
. 138
6.2.
Reformnokatolički ilirizam
. 152
6.2.1.
Interkonfesionalni ilirizam
kao ideološko-politički derivat
papinskoga
"krusaáizma" i
španjolskog imperijalizma:
Petar Ohmučević i Mavro
Orbini. 157
6.2.2.
Franjevački ilirizam: Franjo Glavinić i Martin Rusić
. 192
6.2.3.
Fuzija "kurijalnoga" i habsburškog "imperijalnog"
ilirizma: Ivan
Tomko
Mrnavić
. 214
6.2.4.
Dalmatinski ilirizam: Jeronim Paštrić.
. 238
6.2.5.
Interkonfesionalni ilirizam "druge generacije":
Andrija Zmajević
. 254
6.3.
Staleški ilirizam: Juraj
Rattkay. 271
6.4.
(Protojnacionalni ilirizam:
Pavao
Ritter
Vitezović i Đorđe Branković
. 291
6.4.1.
Hrvatski ilirizam: Pavao
Ritter
Vitezović
. 295
6.4.2.
Srpski ilirizam: Đorđe Branković
. 319
Zaključak
. 337
Summary
. 346
Izvori i literatura
. 353
Popis karata i ilustracija
. 379
Kazalo osobnih imena
. 381
Kazalo toponima
. 391
Bilješka
о
autorici
. 399
Summary
On the ground of the selected corpus of historiographical works, this
book is aimed at analysing the genesis, structural modifications and
instrumentalist usages of the early modern Illyrian ideologeme,
which is defined as a historically determined conceptual or semantic complex
of
intertextual
nature marked by high performative potential. It both thema-
thizes and discursively produces common origin, linguistic unity, territorial
magnitude and exceptional qualities of "Illyrians", variously identified within
the ethnic complex of Slavdom.
Since Illyrian ideologeme is above all
a
polysemie
and polyfunctional dis¬
cursive phenomenon, the interpretative focus is put on dialectic interrelation of
dynamic processes of formation, transformation and correlation of the Illyrian
ideologeme influenced by various
intra-,
inter- and
extradiscursive
factors, as
well as its virtual and real effects in the context of particular linguistic, cultural,
political and ideological practices.
As a theoretical and methodological foundation for that kind of research
historical and critical discourse analysis is employed, while a topical analy¬
sis is used as a research procedure of multidimensional process of
intertex¬
tual,
interdiscursive and
intermedial
circulation of the Illyrian ideologeme.
Consequently, the main emphasis of this work is placed upon two historically
formative aspects of the Illyrian ideologeme: as a constitutive segment of a
symbolical field of politics, and as a narrative configuration of collective iden¬
tity and symbolic boundaries of the "we- group".
First the genealogy and genology of the Illyrian ideologeme, i. e. its discur¬
sive footholds and links with early modern European
ideologemes
are elabo¬
rated. The following part is engaged with construction of the topological tax¬
onomy of the Illyrian ideologeme and delimitation of the structural and func¬
tional features of each
topos.
The main scope of this research is the analysis of
the usages, functions and meanings of the Illyrian ideologeme during the 17th
century, which is characterized by intensive mutual ideological, political and
cultural investment of the Illyrian ideologeme and its adapting to the
contem-
Summary
porary universalistic paradigms (Counter-Reformational Proselitism, Spanish
Imperialism,
Habsburg
Absolutism, Protonationalism of the Estates).
Humanist histories written in Dalmatian towns during the 16th century
are traditionally regarded as first articulations of Illyrian ideologeme in gen¬
eral. Their main feature is the inherent dualism of the particular and universal
model of the political identification which was realized as a complementary 347
triad of the communal-civic, regional-Dalmatian, and national
-
Illyrian. Two
"
main representatives of Humanist Illyrism are
Juraj Šižgorić/
'Georgius
Sisgoreus
(с.
1444-1509)
poet and historiographer from
Šibenik
and
Vinko Pribojević/
Vincentius Priboevius (the end of the 15th century- after
1532),
Dominican from
the island of
Hvar.
Modelled upon Italian communal historiography,
Šišgorić
wrote historico-geographical treatise in Latin On location of Illyria and city of
Šibenik"
(De
situ Illyriae
et
civitate
Šibenici)
where he constructed a complete
topological inventory of Illyrian ideologeme.
Šižgorić
constructed borders of
Illyria by juxtaposing various territorial definitions of the ancient geographers
and finally setting them between Hungary, Furlania, Black Sea and Macedonia.
Besides, he constructed the first catalogue consisting of
30
"Illyrian" tribes. He
had taken their ethnonyms from the classical authors but denoting contem¬
porary Slavic nations who lived on territory ranging from the Bohemia to the
Adriatic and Black Sea.
In contrast to the
Šižgorić's,
the principal news of the
Pribojević's
Illyrism
is the "slavification" of the Illyrian ideologeme, realized by inserting a Slavic
factor into the identity equation. In his Latin oration "On origins and affairs
of Slavs"
(De origine successibusque
Slavorum,
Venice
1532)
Vinko Pribojević
developed the topological structure of Illyrian ideologeme even further, estab¬
lishing intertextual links with contemporary Polish Sarmatism. The Slavic his¬
tory is portrayed as the history of realization of the dominant national virtues
(exceptional military glory and intellectual abilities) and interpreted within the
eschatological context of their historical mission of "ruling the whole world".
Comprehensively elaborated ethnocharacterology of Dalmatians as well as
natural and cultural geography of
Dalmaţia
and commune of
Hvar
which were
depicted in the second and the third part of
Pribojević's
work, represent a di¬
minished copy of the ethic and aesthetic ideals of the Slavdom.
After the period of ideological formation and narrative configuration within
the Humanist episteme, where it was primarily aimed at creating a distinctive
communal identity and anti-Ottoman mobilization, the end of the 16th century
marked a beginning of "confessionalization" of the Illyrian ideologeme.
Ilirizam prije ilirizma
First, it became a discursive ingredient of a religious and political pro¬
gramme of Slovenian Protestants, serving as an ideological axis for the creation
of a desired confessional community, which was, according to the famous pos¬
tulate cuius
regio eius
religio,
equated with the ethnic and political one. A kind
of ideological manifesto of Slovenian Protestant Illyrism represents a foreword
to the Slovenian grammar "Winter spare hours" (Articae horulae succisivae) by
Adam
Bohorič (c.
1520-1600).
Slovenian Protestant Illyrism was intertextuall-
ly and ideologicallly linked both with Protestant version of German Teutonism
and Italian Henetism. Moreover, it highlighted importance of lingua
Slavica
which was regarded as a key factor in the process of discursive production of
desirable ethno-confessional identity.
Soon Illyrism was incorporated into the ideological platform of the Post-
Tridentine Counter-Reformational Catholicism orientated towards institu¬
tional and dogmatic consolidation as well as to the proselytistic expansion.
In order to impose itself as a privileged medium for spreading the Catholic
faith, Counter-Reformational Illyrism absorbed and made use of modified el¬
ements of the Orthodox, above all the Serbian historical tradition, thus los¬
ing, paradoxically again, its ideological "purity". Another important feature of
the Counter-Reformational Illyrism is its anti-Ottoman dimension which, to¬
gether with confessional unification, was a common platform for the organic,
although always conflict, cooperation between the Catholic Church and the
nascent
Habsburg
absolutist state.
Regarding modalities of discursive realisations and pragmatic functions, I
classified Catholic Reformational Illyrism into the four distinct subcategories:
Interconfessional, Franciscan, Curial-Habsburg and Dalmatian Illyrism. A he¬
raldic work "Book of Saints and Coats of Arms of Kingdoms and Families of
IllyrianEmpire", finished around
1595
and ordered by
Petar Ohmučević,
Spanish
admiral of Ragusan origin belongs to the first category as well as the famous his¬
tory "Kingdom of Slavs"
(
IlRegno
degli Slavi, Pesaro
1601)
written in Italian by
Mavro
Orbini
(middle of the 16th
с-ібі
1),
Benedictine monk from
Dubrovnik.
The "Book of Saints and Coats of Arms of Kingdoms and Families of Illyrian
Empire" represents the first national heraldic catalogue which iconographicaly
displays
a fictive
political construction of the
Imperium Illyricum,
encompas-
ing nine "Illyrian" provinces: Macedonia, Bosnia,
Dalmaţia,
Croatia,
Slavonia,
Bulgaria, Serbia,
Rascia
and Hulmia. This imaginary empire corresponds to
the space of the contemporary Spanish imperial interests in the Balkans as
well as to the political interests of Balkan people under the Ottoman rule and,
naturally, of don Pedro himself.
Summary
lhe
Kingdom of Slavs by Mavro
Orbini
could be without doubt regarded as
the most elaborated and the most complex narrative articulation of the early
modern Illyrism. It synthesizes a tradition of the Dalmatian Humanist his¬
toriography with discursive patterns of the contemporary European learned
history. On the ground of the linguistic criterion
Orbini
constructs an impres¬
sive catalogue of the Slavic people and lands, which comprises territories from
England on the west, North Africa on the south, India on the east and the
-------
Baltic Sea on the north, including no less than
41
Slavic tribes. The last part
of Orbini's work in which he represents the histories of the medieval Serbia,
Bosnia, Hulmia, Bulgaria, and in smaller degree Croatia, is narratively struc¬
tured in the form of the res gestae of their ruling dynasties. In Orbini's po¬
litical vision these very regions make the core of the "Kingdom of Slavs" in a
narrower sense. Its symbolic epicentre is the Republic of
Dubrovnik
which is
represented not only as the most important historical agent but also as a nor¬
mative political, cultural, as well as civilisational model in contrast to which
medieval Slavic
Regna are
constituted. Moreover, it seems that Orbini's history
had explicit political tendency since at the beginning of the 17th century the
part of the Ragusean nobility arduously opted for the idea that the Republic
of
Dubrovnik
took part in the planned military expedition under the Spanish
leadership to liberate the Balkan peninsula from the Ottomans and thus to
revive once glorious Kingdom of Slavs.
The "second generation" of Interconfessional Illyrism represents a cronicle
"Glorious, sacred and
virtuos
Republic" written by
Andrija Zmajević
(1628-
1694),
Catholic archbishop of Bar. It was composed according to the chronical
model established by St. Augustine and
Cesare
Baronio
which constitutes a
conceptual framework for representing exemplary "Slovinian" history embod¬
ied in national rulers and saints who belonged to the Catholic as well as to the
Orthodox canon. Therefore, the main function of
Zmajević's
chronicle is both
an afirmation of the particular "Slovinian" factor within the universal history
of salvation and ensuring enough acceptable ideological elements from the
Orthodox tradition which would make desired confessional unification of the
Catholic and Orthodox Church possible.
The most important articulation of Franciscan Illyrism are the foreword of
the hagiographical work "Flower of saints" (Venice
1628)
written in "Slavic lan¬
guage" by Franciscan guardian
Franjo Glavinić
(1585-1652)
and Latin poem
"Short account of the whole glorious nation of Illyrian
tonque"
(Breve com¬
pendium
natìonis
gloriosae totius linguae
Illyrkae,
Madrid
1638),
composed by
Franciscan monk Martin
Rusić
/Martinus Rosa
(d.
1660).
The main character-
Ilirizam. prije ilirizma
istics
of the Franciscan Illyrism is its conceptual and symbolic delimitation by
the ecclesiastical jurisdiction of the two Franciscan Provinces
(Bosna
Croatia
and
Bosna
Argentina), strong insistence upon the renewed Catholic ethics and
pragmatic orientation towards the secular political powers.
Glavinić's
ideo¬
logical construction is founded upon the symbolic equation of the Franciscan
Province of
Bosna
Croatia and Kingdom of Croatia. In that way
Glavinić
con¬
structs an Utopian political oasis which emanates ancient national glory and
where Catholic orthodoxy flourish.
Similar to
Glavinić,
Martin
Rusie discursivelly
constructs a kind of the vir¬
tual Illyrian state but within the borders of the Franciscan Province of
Bosna
Argentina. Since its main part was at that time under the Ottoman jurisdic¬
tion,
Glavinić
appealed to the actual Spanish king Phillip III, who claimed to
be the ruler of the universal Christian monarchy, to become the liberator and
potential renovator of the
Imperium Illyricum
as well.
Curial-Habsburg Illyrism, articulated in the works on "Illyrian saints" and
"Illyrian Emperors" of Ivan
Tomko
Mrnavić
/hannes
Tomcus
Marnavitius
(1580-1637),
is a discursive mixture of two ideological and political para¬
digms
-
proselytistic ideology of Papal Curia and
Habsburg
imperial ideology,
which converged during the 1620s. In the mentioned two works, "Dialogue on
Illyricum and Illyrian Emperors"
(Dialógus
de
Iïlyrico
Caesaribusque Ulyricis,
manuscript) and "Abundance of Illyrian royal sanctity" (Regiae sanctitatis
Illyricanae foecunditas, Rome,
1630),
Mrnavić
combined the ideological ele¬
ments of not only Counter-Reformational
universalism
and
Habsburg
imperi¬
alism, but also Orthodox sacral and dynastical traditions which were, natural¬
ly, adapted to the Catholic ideological framework. As a matter of fact,
Mrnavić
discursively constructed a Utopian state, a kind
oí
Illyricum sacrum, which was
equated with the former Byzantine Empire. The role of its ruler is credited
to Ferdinand III
Habsburg
(1637-1657),
the son of the actual Holy Roman
Emperor Ferdinand II
(1619-1637),
who represented a symbolic incarnation
of the "new
Constantine"
with the mission to implement realize the political
and confessional unification of Illyricum.
The last version of the Counter- Reformational Illyrism is Dalmatian one
created around Illyrian Congregation of St. Jerome in Rome in 1660s. Its
main proponent was
Jeronim Paštrić
(1615-1708),
professor of polemics at
the Roman college and the
autor
of the manuscript "Description of
Dalmaţia
and Illyricum with their provinces"
(Descripţia Dalmatiae
et Hillyrii
cum
suis
provinciis, around
1650).
In the mentioned work
Paštrić
constructed "double
Illyricum"- universal and a particular one. Universal Illyricum comprised
17
Summary
provinces and it was spread from the Danube to the Black Sea. Second one,
which he identified with
Dalmaţia,
is set within the borders of Macedonia,
Pannonia,
Istria
and the Adriatic sea. Its legitimate ruler is, according to
Paštrić,
the actual harms or prorex of the Kingdom of Croatia, Nikola
Zrinski
(1647-1664)
who, during the
Candían
war
(1645-1669)
really planned to lib¬
erate the most part his
"dominium"
from the Ottomans.
351
This is more than obvious proof that around the second half of the 17th
-------
century a sacral component of the Illyrism gradually weakens in favour of the
profane one, so that its appellative interests became more and more orientated
towards secular centres of power. This process reached its culmination in the
so-called Illyrism of the Croatian Estates, which was the ideological founda¬
tion of the well-known conspiracy of the Croatian and Hungarian magnates in
1671.
Illyrism of Croatian Estates, discursively formulated in the Latin history
"Memory of Kings and
Bani
(proreges)
of Dalmatian, Croatian and Slavonian
Kingdom"
(Memoria
Regum
et Banorum Regnorum Dalmatiae, Croatiae et
Slavoniae,
Vienna
1652)
by canon from Zagreb
Juraj
Rattkay (1612-1666), was
focused upon "national" institutions of king, banus, national saints and he¬
roes in order to create a respectable historical representation of the "national"
kingdom and legitimize political aspirations of Croatian Estates which at that
time cooperated with Hungarian ones in the anti-Habsburg struggle for the
"national self-determination".
Similar tendency characterises the last offset of the early modern Illyrism
-
the Croatian and Serbian one, which represented the final result of the proc¬
ess of the "nationalisation" of the Illyrian ideologeme at the beginning of the
18th century. Although both Croatian and Serbian Illyrisms seem as apparently
distinctive, even incommensurable ideologies, both ethnonymous Illyrisms
were not only conditioned by similar textual,
intertextual
and contextual de¬
terminants, but were also interdependent. The best illustration for this argu¬
ment is the fact that Pavao
Ritter
Vitezović
(1652-1713),
discursive creator
of the
exclusivist
Croatian ideologeme, was the author of the first history of
the Serbs. Besides, both "national" Illyrisms did not appeal primarily to the
supranational
(Habsburg
rulers, Papacy), but to the national (Croatian and
Serbian) political institutions which made them effective emancipative politi¬
cal platforms.
Doubtlessly, Vitezovics Illyrian opus represents the culmination of the 17th
century Illyrism both in the structural and the functional sense. He simulta¬
neously summarizes and finalized the whole previous Illyrian tradition, mak¬
ing the path for the developement of the secular national Illyrisms which will
Uirizam prije ilirizma
build their legitimational potential upon the (real or
fictive)
historical and le¬
gal tradition.
On the other hand, in his both historiographical works, "Romanian chron¬
icle"
(1688)
and "Slavo-Serbian chronicles" (beginning of the 18th century)
Count
Đorđe Branković
(1665-1711)
fused indigenous Serbian Orthodox
historical tradition with the analogous Western models in order to make his
-------
national narrative transculturally legible. In that way he managed to create the
emancipative ideological platform of the Serbian Orthodox population who
came to the
Habsburg dominium
in the Southern Hungary in
1690
as well
as to introduce Illyrian nomenclature in the official
Habsburg
political dis¬
course.
During the 18th century Illyrism experienced some important structural
and functional modifications under the influence of the ideological and cul¬
tural paradigm of the Enlightenment. The most important novelty was doubt¬
lessly its vertical "descent" from elite discourse to various popular vernacu¬
lar genres (such as epics,
Andrija Kačić Miošić)
which caused considerable
modifications of both discursive forms and instrumental usages. Discursively
perpetuating its own rich ideological heritage, the 18th century Illyrism was
also contaminated by contemporary elite political languages and ideological
configurations such as the reason of the state and enlightened philosophy im¬
bued with the theory of natural and/ or historical law.
Thanks to its flexible,
polysemie
and transgressive nature, early modern
Illyrism had not only built up a complex discursive structure, but also accumu¬
lated enormous symbolic and ideological potential, which made its "prolonged
performance" in the 19th century possible. Thus, in contrast to all reduction-
istic attempts to tie it to one "national" signified, early modern Illyrism could
best be described both as a national and transnational ideologeme, a symbolic
political field which always offers itself to the various practices and interpreta¬
tions as the boundless space of (utopian) alternatives. |
| adam_txt |
Sadržaj
Predgovor i zahvale
. 7
1.
ilirizam prije ilirizma?
. 11
2.
ilirologija na razmeđi
historije i teorije
. 18
3.
ususret ranonovovjekovnome
ilirizmu: polazišta i limiti
. 39
4.
Genealogija i genologija
ilirskog ideologema
. 51
5.
ilirski
topoi
. 88
6.
Ilirski
ideologem
tijekom
17.
stoljeća:
kontinuiteti i promjene
. 114
6.1.
Rani ilirizmi:
humanističke
origines
i reformacijski
usus
. 114
6.1.1.
Humanističke
origines:
neslavenski ilirizam
Jur
ja Šižgorića i slavenski ilirizam Vinka Pribojevića
. 117
6.1.2.
Reformacijski
usus:
lingua
nostra confiteatur Domino
(Adam Bohorič)
. 138
6.2.
Reformnokatolički ilirizam
. 152
6.2.1.
Interkonfesionalni ilirizam
kao ideološko-politički derivat
papinskoga
"krusaáizma" i
španjolskog imperijalizma:
Petar Ohmučević i Mavro
Orbini. 157
6.2.2.
Franjevački ilirizam: Franjo Glavinić i Martin Rusić
. 192
6.2.3.
Fuzija "kurijalnoga" i habsburškog "imperijalnog"
ilirizma: Ivan
Tomko
Mrnavić
. 214
6.2.4.
Dalmatinski ilirizam: Jeronim Paštrić.
. 238
6.2.5.
Interkonfesionalni ilirizam "druge generacije":
Andrija Zmajević
. 254
6.3.
Staleški ilirizam: Juraj
Rattkay. 271
6.4.
(Protojnacionalni ilirizam:
Pavao
Ritter
Vitezović i Đorđe Branković
. 291
6.4.1.
Hrvatski ilirizam: Pavao
Ritter
Vitezović
. 295
6.4.2.
Srpski ilirizam: Đorđe Branković
. 319
Zaključak
. 337
Summary
. 346
Izvori i literatura
. 353
Popis karata i ilustracija
. 379
Kazalo osobnih imena
. 381
Kazalo toponima
. 391
Bilješka
о
autorici
. 399
Summary
On the ground of the selected corpus of historiographical works, this
book is aimed at analysing the genesis, structural modifications and
instrumentalist usages of the early modern Illyrian ideologeme,
which is defined as a historically determined conceptual or semantic complex
of
intertextual
nature marked by high performative potential. It both thema-
thizes and discursively produces common origin, linguistic unity, territorial
magnitude and exceptional qualities of "Illyrians", variously identified within
the ethnic complex of Slavdom.
Since Illyrian ideologeme is above all
a
polysemie
and polyfunctional dis¬
cursive phenomenon, the interpretative focus is put on dialectic interrelation of
dynamic processes of formation, transformation and correlation of the Illyrian
ideologeme influenced by various
intra-,
inter- and
extradiscursive
factors, as
well as its virtual and real effects in the context of particular linguistic, cultural,
political and ideological practices.
As a theoretical and methodological foundation for that kind of research
historical and critical discourse analysis is employed, while a topical analy¬
sis is used as a research procedure of multidimensional process of
intertex¬
tual,
interdiscursive and
intermedial
circulation of the Illyrian ideologeme.
Consequently, the main emphasis of this work is placed upon two historically
formative aspects of the Illyrian ideologeme: as a constitutive segment of a
symbolical field of politics, and as a narrative configuration of collective iden¬
tity and symbolic boundaries of the "we- group".
First the genealogy and genology of the Illyrian ideologeme, i. e. its discur¬
sive footholds and links with early modern European
ideologemes
are elabo¬
rated. The following part is engaged with construction of the topological tax¬
onomy of the Illyrian ideologeme and delimitation of the structural and func¬
tional features of each
topos.
The main scope of this research is the analysis of
the usages, functions and meanings of the Illyrian ideologeme during the 17th
century, which is characterized by intensive mutual ideological, political and
cultural investment of the Illyrian ideologeme and its adapting to the
contem-
Summary
porary universalistic paradigms (Counter-Reformational Proselitism, Spanish
Imperialism,
Habsburg
Absolutism, Protonationalism of the Estates).
Humanist histories written in Dalmatian towns during the 16th century
are traditionally regarded as first articulations of Illyrian ideologeme in gen¬
eral. Their main feature is the inherent dualism of the particular and universal
model of the political identification which was realized as a complementary 347
triad of the communal-civic, regional-Dalmatian, and national
-
Illyrian. Two
"
main representatives of Humanist Illyrism are
Juraj Šižgorić/
'Georgius
Sisgoreus
(с.
1444-1509)
poet and historiographer from
Šibenik
and
Vinko Pribojević/
Vincentius Priboevius (the end of the 15th century- after
1532),
Dominican from
the island of
Hvar.
Modelled upon Italian communal historiography,
Šišgorić
wrote historico-geographical treatise in Latin On location of Illyria and city of
Šibenik"
(De
situ Illyriae
et
civitate
Šibenici)
where he constructed a complete
topological inventory of Illyrian ideologeme.
Šižgorić
constructed borders of
Illyria by juxtaposing various territorial definitions of the ancient geographers
and finally setting them between Hungary, Furlania, Black Sea and Macedonia.
Besides, he constructed the first catalogue consisting of
30
"Illyrian" tribes. He
had taken their ethnonyms from the classical authors but denoting contem¬
porary Slavic nations who lived on territory ranging from the Bohemia to the
Adriatic and Black Sea.
In contrast to the
Šižgorić's,
the principal news of the
Pribojević's
Illyrism
is the "slavification" of the Illyrian ideologeme, realized by inserting a Slavic
factor into the identity equation. In his Latin oration "On origins and affairs
of Slavs"
(De origine successibusque
Slavorum,
Venice
1532)
Vinko Pribojević
developed the topological structure of Illyrian ideologeme even further, estab¬
lishing intertextual links with contemporary Polish Sarmatism. The Slavic his¬
tory is portrayed as the history of realization of the dominant national virtues
(exceptional military glory and intellectual abilities) and interpreted within the
eschatological context of their historical mission of "ruling the whole world".
Comprehensively elaborated ethnocharacterology of Dalmatians as well as
natural and cultural geography of
Dalmaţia
and commune of
Hvar
which were
depicted in the second and the third part of
Pribojević's
work, represent a di¬
minished copy of the ethic and aesthetic ideals of the Slavdom.
After the period of ideological formation and narrative configuration within
the Humanist episteme, where it was primarily aimed at creating a distinctive
communal identity and anti-Ottoman mobilization, the end of the 16th century
marked a beginning of "confessionalization" of the Illyrian ideologeme.
Ilirizam prije ilirizma
First, it became a discursive ingredient of a religious and political pro¬
gramme of Slovenian Protestants, serving as an ideological axis for the creation
of a desired confessional community, which was, according to the famous pos¬
tulate cuius
regio eius
religio,
equated with the ethnic and political one. A kind
of ideological manifesto of Slovenian Protestant Illyrism represents a foreword
to the Slovenian grammar "Winter spare hours" (Articae horulae succisivae) by
Adam
Bohorič (c.
1520-1600).
Slovenian Protestant Illyrism was intertextuall-
ly and ideologicallly linked both with Protestant version of German Teutonism
and Italian Henetism. Moreover, it highlighted importance of lingua
Slavica
which was regarded as a key factor in the process of discursive production of
desirable ethno-confessional identity.
Soon Illyrism was incorporated into the ideological platform of the Post-
Tridentine Counter-Reformational Catholicism orientated towards institu¬
tional and dogmatic consolidation as well as to the proselytistic expansion.
In order to impose itself as a privileged medium for spreading the Catholic
faith, Counter-Reformational Illyrism absorbed and made use of modified el¬
ements of the Orthodox, above all the Serbian historical tradition, thus los¬
ing, paradoxically again, its ideological "purity". Another important feature of
the Counter-Reformational Illyrism is its anti-Ottoman dimension which, to¬
gether with confessional unification, was a common platform for the organic,
although always conflict, cooperation between the Catholic Church and the
nascent
Habsburg
absolutist state.
Regarding modalities of discursive realisations and pragmatic functions, I
classified Catholic Reformational Illyrism into the four distinct subcategories:
Interconfessional, Franciscan, Curial-Habsburg and Dalmatian Illyrism. A he¬
raldic work "Book of Saints and Coats of Arms of Kingdoms and Families of
IllyrianEmpire", finished around
1595
and ordered by
Petar Ohmučević,
Spanish
admiral of Ragusan origin belongs to the first category as well as the famous his¬
tory "Kingdom of Slavs"
(
IlRegno
degli Slavi, Pesaro
1601)
written in Italian by
Mavro
Orbini
(middle of the 16th
с-ібі
1),
Benedictine monk from
Dubrovnik.
The "Book of Saints and Coats of Arms of Kingdoms and Families of Illyrian
Empire" represents the first national heraldic catalogue which iconographicaly
displays
a fictive
political construction of the
Imperium Illyricum,
encompas-
ing nine "Illyrian" provinces: Macedonia, Bosnia,
Dalmaţia,
Croatia,
Slavonia,
Bulgaria, Serbia,
Rascia
and Hulmia. This imaginary empire corresponds to
the space of the contemporary Spanish imperial interests in the Balkans as
well as to the political interests of Balkan people under the Ottoman rule and,
naturally, of don Pedro himself.
Summary
lhe
Kingdom of Slavs by Mavro
Orbini
could be without doubt regarded as
the most elaborated and the most complex narrative articulation of the early
modern Illyrism. It synthesizes a tradition of the Dalmatian Humanist his¬
toriography with discursive patterns of the contemporary European learned
history. On the ground of the linguistic criterion
Orbini
constructs an impres¬
sive catalogue of the Slavic people and lands, which comprises territories from
England on the west, North Africa on the south, India on the east and the
-------
Baltic Sea on the north, including no less than
41
Slavic tribes. The last part
of Orbini's work in which he represents the histories of the medieval Serbia,
Bosnia, Hulmia, Bulgaria, and in smaller degree Croatia, is narratively struc¬
tured in the form of the res gestae of their ruling dynasties. In Orbini's po¬
litical vision these very regions make the core of the "Kingdom of Slavs" in a
narrower sense. Its symbolic epicentre is the Republic of
Dubrovnik
which is
represented not only as the most important historical agent but also as a nor¬
mative political, cultural, as well as civilisational model in contrast to which
medieval Slavic
Regna are
constituted. Moreover, it seems that Orbini's history
had explicit political tendency since at the beginning of the 17th century the
part of the Ragusean nobility arduously opted for the idea that the Republic
of
Dubrovnik
took part in the planned military expedition under the Spanish
leadership to liberate the Balkan peninsula from the Ottomans and thus to
revive once glorious Kingdom of Slavs.
The "second generation" of Interconfessional Illyrism represents a cronicle
"Glorious, sacred and
virtuos
Republic" written by
Andrija Zmajević
(1628-
1694),
Catholic archbishop of Bar. It was composed according to the chronical
model established by St. Augustine and
Cesare
Baronio
which constitutes a
conceptual framework for representing exemplary "Slovinian" history embod¬
ied in national rulers and saints who belonged to the Catholic as well as to the
Orthodox canon. Therefore, the main function of
Zmajević's
chronicle is both
an afirmation of the particular "Slovinian" factor within the universal history
of salvation and ensuring enough acceptable ideological elements from the
Orthodox tradition which would make desired confessional unification of the
Catholic and Orthodox Church possible.
The most important articulation of Franciscan Illyrism are the foreword of
the hagiographical work "Flower of saints" (Venice
1628)
written in "Slavic lan¬
guage" by Franciscan guardian
Franjo Glavinić
(1585-1652)
and Latin poem
"Short account of the whole glorious nation of Illyrian
tonque"
(Breve com¬
pendium
natìonis
gloriosae totius linguae
Illyrkae,
Madrid
1638),
composed by
Franciscan monk Martin
Rusić
/Martinus Rosa
(d.
1660).
The main character-
Ilirizam. prije ilirizma
istics
of the Franciscan Illyrism is its conceptual and symbolic delimitation by
the ecclesiastical jurisdiction of the two Franciscan Provinces
(Bosna
Croatia
and
Bosna
Argentina), strong insistence upon the renewed Catholic ethics and
pragmatic orientation towards the secular political powers.
Glavinić's
ideo¬
logical construction is founded upon the symbolic equation of the Franciscan
Province of
Bosna
Croatia and Kingdom of Croatia. In that way
Glavinić
con¬
structs an Utopian political oasis which emanates ancient national glory and
where Catholic orthodoxy flourish.
Similar to
Glavinić,
Martin
Rusie discursivelly
constructs a kind of the vir¬
tual Illyrian state but within the borders of the Franciscan Province of
Bosna
Argentina. Since its main part was at that time under the Ottoman jurisdic¬
tion,
Glavinić
appealed to the actual Spanish king Phillip III, who claimed to
be the ruler of the universal Christian monarchy, to become the liberator and
potential renovator of the
Imperium Illyricum
as well.
Curial-Habsburg Illyrism, articulated in the works on "Illyrian saints" and
"Illyrian Emperors" of Ivan
Tomko
Mrnavić
/hannes
Tomcus
Marnavitius
(1580-1637),
is a discursive mixture of two ideological and political para¬
digms
-
proselytistic ideology of Papal Curia and
Habsburg
imperial ideology,
which converged during the 1620s. In the mentioned two works, "Dialogue on
Illyricum and Illyrian Emperors"
(Dialógus
de
Iïlyrico
Caesaribusque Ulyricis,
manuscript) and "Abundance of Illyrian royal sanctity" (Regiae sanctitatis
Illyricanae foecunditas, Rome,
1630),
Mrnavić
combined the ideological ele¬
ments of not only Counter-Reformational
universalism
and
Habsburg
imperi¬
alism, but also Orthodox sacral and dynastical traditions which were, natural¬
ly, adapted to the Catholic ideological framework. As a matter of fact,
Mrnavić
discursively constructed a Utopian state, a kind
oí
Illyricum sacrum, which was
equated with the former Byzantine Empire. The role of its ruler is credited
to Ferdinand III
Habsburg
(1637-1657),
the son of the actual Holy Roman
Emperor Ferdinand II
(1619-1637),
who represented a symbolic incarnation
of the "new
Constantine"
with the mission to implement realize the political
and confessional unification of Illyricum.
The last version of the Counter- Reformational Illyrism is Dalmatian one
created around Illyrian Congregation of St. Jerome in Rome in 1660s. Its
main proponent was
Jeronim Paštrić
(1615-1708),
professor of polemics at
the Roman college and the
autor
of the manuscript "Description of
Dalmaţia
and Illyricum with their provinces"
(Descripţia Dalmatiae
et Hillyrii
cum
suis
provinciis, around
1650).
In the mentioned work
Paštrić
constructed "double
Illyricum"- universal and a particular one. Universal Illyricum comprised
17
Summary
provinces and it was spread from the Danube to the Black Sea. Second one,
which he identified with
Dalmaţia,
is set within the borders of Macedonia,
Pannonia,
Istria
and the Adriatic sea. Its legitimate ruler is, according to
Paštrić,
the actual harms or prorex of the Kingdom of Croatia, Nikola
Zrinski
(1647-1664)
who, during the
Candían
war
(1645-1669)
really planned to lib¬
erate the most part his
"dominium"
from the Ottomans.
351
This is more than obvious proof that around the second half of the 17th
-------
century a sacral component of the Illyrism gradually weakens in favour of the
profane one, so that its appellative interests became more and more orientated
towards secular centres of power. This process reached its culmination in the
so-called Illyrism of the Croatian Estates, which was the ideological founda¬
tion of the well-known conspiracy of the Croatian and Hungarian magnates in
1671.
Illyrism of Croatian Estates, discursively formulated in the Latin history
"Memory of Kings and
Bani
(proreges)
of Dalmatian, Croatian and Slavonian
Kingdom"
(Memoria
Regum
et Banorum Regnorum Dalmatiae, Croatiae et
Slavoniae,
Vienna
1652)
by canon from Zagreb
Juraj
Rattkay (1612-1666), was
focused upon "national" institutions of king, banus, national saints and he¬
roes in order to create a respectable historical representation of the "national"
kingdom and legitimize political aspirations of Croatian Estates which at that
time cooperated with Hungarian ones in the anti-Habsburg struggle for the
"national self-determination".
Similar tendency characterises the last offset of the early modern Illyrism
-
the Croatian and Serbian one, which represented the final result of the proc¬
ess of the "nationalisation" of the Illyrian ideologeme at the beginning of the
18th century. Although both Croatian and Serbian Illyrisms seem as apparently
distinctive, even incommensurable ideologies, both ethnonymous Illyrisms
were not only conditioned by similar textual,
intertextual
and contextual de¬
terminants, but were also interdependent. The best illustration for this argu¬
ment is the fact that Pavao
Ritter
Vitezović
(1652-1713),
discursive creator
of the
exclusivist
Croatian ideologeme, was the author of the first history of
the Serbs. Besides, both "national" Illyrisms did not appeal primarily to the
supranational
(Habsburg
rulers, Papacy), but to the national (Croatian and
Serbian) political institutions which made them effective emancipative politi¬
cal platforms.
Doubtlessly, Vitezovics Illyrian opus represents the culmination of the 17th
century Illyrism both in the structural and the functional sense. He simulta¬
neously summarizes and finalized the whole previous Illyrian tradition, mak¬
ing the path for the developement of the secular national Illyrisms which will
Uirizam prije ilirizma
build their legitimational potential upon the (real or
fictive)
historical and le¬
gal tradition.
On the other hand, in his both historiographical works, "Romanian chron¬
icle"
(1688)
and "Slavo-Serbian chronicles" (beginning of the 18th century)
Count
Đorđe Branković
(1665-1711)
fused indigenous Serbian Orthodox
historical tradition with the analogous Western models in order to make his
-------
national narrative transculturally legible. In that way he managed to create the
emancipative ideological platform of the Serbian Orthodox population who
came to the
Habsburg dominium
in the Southern Hungary in
1690
as well
as to introduce Illyrian nomenclature in the official
Habsburg
political dis¬
course.
During the 18th century Illyrism experienced some important structural
and functional modifications under the influence of the ideological and cul¬
tural paradigm of the Enlightenment. The most important novelty was doubt¬
lessly its vertical "descent" from elite discourse to various popular vernacu¬
lar genres (such as epics,
Andrija Kačić Miošić)
which caused considerable
modifications of both discursive forms and instrumental usages. Discursively
perpetuating its own rich ideological heritage, the 18th century Illyrism was
also contaminated by contemporary elite political languages and ideological
configurations such as the reason of the state and enlightened philosophy im¬
bued with the theory of natural and/ or historical law.
Thanks to its flexible,
polysemie
and transgressive nature, early modern
Illyrism had not only built up a complex discursive structure, but also accumu¬
lated enormous symbolic and ideological potential, which made its "prolonged
performance" in the 19th century possible. Thus, in contrast to all reduction-
istic attempts to tie it to one "national" signified, early modern Illyrism could
best be described both as a national and transnational ideologeme, a symbolic
political field which always offers itself to the various practices and interpreta¬
tions as the boundless space of (utopian) alternatives. |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Blažević, Zrinka |
| author_facet | Blažević, Zrinka |
| author_role | aut |
| author_sort | Blažević, Zrinka |
| author_variant | z b zb |
| building | Verbundindex |
| bvnumber | BV023378696 |
| callnumber-first | D - World History |
| callnumber-label | DR1568 |
| callnumber-raw | DR1568 |
| callnumber-search | DR1568 |
| callnumber-sort | DR 41568 |
| callnumber-subject | DR - Balkan Peninsula |
| classification_rvk | KW 2004 |
| ctrlnum | (OCoLC)236055132 (DE-599)BVBBV023378696 |
| discipline | Slavistik |
| discipline_str_mv | Slavistik |
| format | Book |
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| geographic | Croatia History 1527-1918 Kroatien (DE-588)4073841-3 gnd |
| geographic_facet | Croatia History 1527-1918 Kroatien |
| id | DE-604.BV023378696 |
| illustrated | Illustrated |
| index_date | 2024-07-02T21:15:32Z |
| indexdate | 2024-08-10T01:24:10Z |
| institution | BVB |
| isbn | 9789532122992 |
| language | Croatian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-016561829 |
| oclc_num | 236055132 |
| open_access_boolean | |
| owner | DE-355 DE-BY-UBR DE-12 DE-11 DE-Re13 DE-BY-UBR |
| owner_facet | DE-355 DE-BY-UBR DE-12 DE-11 DE-Re13 DE-BY-UBR |
| physical | 399 S. Ill., Kt. |
| publishDate | 2008 |
| publishDateSearch | 2008 |
| publishDateSort | 2008 |
| publisher | Golden Marketing - Tehnička Knjiga |
| record_format | marc |
| series2 | Dialogica Europea |
| spelling | Blažević, Zrinka Verfasser aut Ilirizam prije ilirizma Zrinka Blažević Zagreb Golden Marketing - Tehnička Knjiga 2008 399 S. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Dialogica Europea Zsfassung in engl. Sprache Geschichte Illyrian movement Illyrismus (DE-588)4264227-9 gnd rswk-swf Croatia History 1527-1918 Kroatien (DE-588)4073841-3 gnd rswk-swf Kroatien (DE-588)4073841-3 g Illyrismus (DE-588)4264227-9 s DE-604 Digitalisierung UB Regensburg application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016561829&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016561829&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Blažević, Zrinka Ilirizam prije ilirizma Geschichte Illyrian movement Illyrismus (DE-588)4264227-9 gnd |
| subject_GND | (DE-588)4264227-9 (DE-588)4073841-3 |
| title | Ilirizam prije ilirizma |
| title_auth | Ilirizam prije ilirizma |
| title_exact_search | Ilirizam prije ilirizma |
| title_exact_search_txtP | Ilirizam prije ilirizma |
| title_full | Ilirizam prije ilirizma Zrinka Blažević |
| title_fullStr | Ilirizam prije ilirizma Zrinka Blažević |
| title_full_unstemmed | Ilirizam prije ilirizma Zrinka Blažević |
| title_short | Ilirizam prije ilirizma |
| title_sort | ilirizam prije ilirizma |
| topic | Geschichte Illyrian movement Illyrismus (DE-588)4264227-9 gnd |
| topic_facet | Geschichte Illyrian movement Illyrismus Croatia History 1527-1918 Kroatien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016561829&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016561829&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT blazeviczrinka ilirizamprijeilirizma |