Lives of the queens of Scotland and English princesses connected with the regal succession of Great Britain.

"Elizabeth [Strickland] contributed Elizabeth Stuart, queen of Bohemia, and Sophia, electress of Hanover."--Dict. nat. biog.

Hieronymi Osorii Lusitani episcopi algarbiensis De regis institutione et disciplina libri octo : ad serenissimum et inuictissimum Lusitaniae regem Sebastianum primum ; in eosdem lib. praefatio & rerum memorabilium index.

Includes index.

Shōtoku Taishi shōkan /

Mode of access: Internet.

H.R.M. Prince Henry Maurice of Battenberg K.G. : a memoir /

Mode of access: Internet.

Aulico politica; darin gehandelt wird, 1. von Erziehung und Information junger Herrn; 2. vom Ampt tugent und qualitet der Fürsten und Bestellung derselben Raht und Officirer; 3. von Bestellung der Concilien, die ein Fürst in seinen Lande haben mus.

Mode of access: Internet.

Staging Theater to Realize a Nation: The Development of German National Theater in the 18th Century

Thesis (Ph.D.)--University of Washington, 2016-03

Tracking the Mesozoic distribution of Gunnera: comparison with the fossil pollen species Tricolpites reticulatus Cookson

The morphology of the exine of Late Cretaceous and Tertiary specimens of Tricolpites reticulatus previously documented from Kerguelen, the Antarctic Peninsula, and the Otway Basin of southeastern Australia has been re-examined and compared with the three pollen types identified in the genus Gunnera. An Antarctic specimen of T reticulatus (Maastrichtian) has a uniform reticulum with elongated lumina, similar to that characterising pollen type 3a of Gunnera macrophylla (subgenus Pseudogunnera). Late Cretaceous (Maastrichtian) Australian specimens of T reticulatus differ; specimens from McNamara resemble pollen of subgenera Pseudogunnera and Milligania of type 3a or type 3b, while specimens of T reticulatus from Princes show more rounded and equidimensional lumina and are therefore tentatively attributed to pollen type 2 found in subgenera Gunnera, Misandra and Panke. Kerguelen Island T reticulatus (Miocene) are distinct from Vega Island specimens: a closer resemblance of Kerguelen T reticulatus and pollen type 2 of extant Gunnera is hypothesised. A comparison between specimens of the North American Tricolpites reticulatus/microreticulatus and pollen of Gunnera is also made. The clear similarity of the North American specimens of Tricolpites microreticulatus and pollen of Gunnera in shape and in the exine surface features of pollen suggests that this taxon should not be separated from T reticulatus but should be treated as a synonym of this species. (C) 2004 Elsevier B.V. All rights reserved.

Operativity and criticality

A decade after his death, Manfredo Tafuri continues to occupy a pivotal position within contemporary architectural discourse both as a protagonist of the critical debates of the 1970s and as a historian who elucidated every period of architectural history from the fifteenth century to the twentieth. In addition to marking the publication of the English translation of his last work, INTERPRETING THE RENAISSANCE: PRINCES, CITIES, ARCHITECTURES, translated by Daniel Sherer (Yale University Press in association with Harvard GSD, 2006), this two-day conference took this event as an occasion for a new assessment of his critical legacies.

The Romanian Orthodox Church

At first glance, the nationalist ideology of the French Revolution seems to have had little impact on the Orthodox Church in Romanian-speaking territories. Romanians were the predominant inhabitants of the principalities of Wallachia and Moldavia and the neighboring territories of Transylvania (including Crişana, Maramureş and Banat), Bukovina, Bessarabia, and Dobrudja. The majority of ethnic Romanians belonged to the Orthodox faith while their communities were at the intersection of geopo liti cal interests of the Rus sian, Ottoman, and Habsburg empires. In 1859 the Principalities of Wallachia and Moldavia (known as the Old Kingdom between 1866 and 1918) united into a single state under the rule of a local prince. The term "Romania" began to be used by the new state in its of cial documents in 1862. Two years later, the state supported the declaration of a Romanian autocephalous (in de pen dent) church that was recognized by the Ecumenical Patriarchate in 1885. As an integrative part of the Orthodox commonwealth, the church was situated between the competing jurisdictions of the Ecumenical Patriarchate and the Rus sian Orthodox Church, while its declaration of autocephaly followed a pattern in the spread of national churches in Southeastern Europe. From the Treaty of Kuchuk Kainardji of 1774 to the beginning of the Greek War for In de pen dence in 1821, the Romanian principalities were under the suzerainty of the Ottoman Empire, which had full control of their po liti cal and economic affairs. The sultan appointed princes, and the Porte determined their po liti cal and judicial status. The princes were drawn from the "Phanariots," and were directly appointed by the Porte from preponderantly Greek elite rather than the Romanian local elite, the boyars (boieri).1 In each principality, the church was headed by a metropolitan who was under the direct jurisdiction of the Ecumenical Patriarchate. That religion mattered to local population as a means of social cohesion was suggestively depicted by Anatole de Demidoff, an En glish traveler in the region in 1837. Arriving in Bucharest, the capital of Wallachia, he claimed that: I know of no city in Europe in which it is possible to find more agreeable society, or in which there is a better tone, united with the most charming gaiety⋯. Religion, which is here of the schismatic Greek creed, does not, properly speaking, hold any great empire over the minds of the Wallachian people, but they observe its outward forms, and particularly the austerities of fasting, with scrupulous exactitude. The people are seen to attend divine ser vice with every sign of respect, and the great number of churches existing in Wallachia, bear witness to the ardent zeal with which outward worship is honored.2 The Romanian Orthodox Church was a national institution, closely linked to social, economic, and po liti cal structures. In most cases, Orthodox hierarchs were appointed from the families of boyars, thus ensuring a close relationship with the state authorities and its policies. As one of the largest landowners in the principalities, the church had a prime role in administrating healthcare and education. Although the majority of the clergy was uneducated, it dispensed both ecclesiastical and civil justice and in many cases worked closely with boyars in local administration.3 The lower clergy not only contributed directly to the economy but also benefited from tax privileges. Some small villages had an unusually high proportion of clergy in comparison to the overall population. For example, in 1810, Stənisləveşti, a village in the south of Wallachia, was composed of eleven houses and had two priests, five deacons, and three cantors; similarly, the Frəsinet village of nineteen houses had two priests and five deacons.4 Although these cases were exceptional, they indicate both the economic value of being a member of the clergy and the wider canonical dimension of church jurisdiction. The special status of the clergy was reflected not only at lower but also at higher levels. Bishops and metropolitans engaged with state policy and in many cases opposition to the authorities led to the loss of a spiritual seat. The metropolitan of each principality worked with the prince and was president of the divan, the gathering of all boyars. He held the right to be the first person to comment on state policy and to make recommendations when the prince was absent. The metropolitan replaced the prince when the principality had no political ruler, such as in the cases of Metropolitan Veniamin Costachi of Moldavia in 1806 and Metropolitan Dositei Filitti of Wallachia, while the bishops of Buzəu and Argeş were members of the provisional government during the Rus sian occupation of the principalities in 1808. The higher clergy had both religious and political prerogatives in relation to foreign powers as evident in their heading of the boyars' delegation to peace negotiation between the Rus sian and Ottoman empires at Focşani in 1772 and addressing memoranda to the Austrian and Rus sian governments in 1802.5 The primary role of the church in the principalities of Moldavia and Wallachia was paralleled by the national mobilization of Orthodox communities in the neighboring territories that had Romanian inhabitants. Although throughout the region Orthodox communities were incorporated into church structures as part of the Habsburg, Austrian or Rus sian empires, the nineteenth century was characterized by the leadership's search for political autonomy and the building of a Romanian national identity. The Orthodox communities outside the Old Kingdom maintained relations with the faithful in principalities across the Carpathian Mountains and the Dniester River and sought support in their struggle for political and religious rights.

The (Wo)Man in the Masque: Cross-Dressing as Disguise in Early Modern English Literature

Characters’ identities are integral to how audiences relate to them. But what happens when the character suddenly alters his or her outward appearance? Are they still the same person? This thesis seeks to argue that disguise does not alter a character’s true nature, as evidenced by Pyrocles in Sir Philip Sidney’s The Countess of Pembroke’s Arcadia and the Prince in Margaret Cavendish’s The Convent of Pleasure. Both Pyrocles’ suit of Philoclea and the Prince’s suit of Lady Happy are successful because, however subversive they appear at first, they ultimately adhere to societal norms of the time. The relationship between the cross-dressed prince and his love interest in both works only appears to subvert heteronormative expectations for the time, but ultimately adheres to these societal norms once the disguised character’s true identity is revealed to his chosen partner.

A análise de Jean-Jacques Rousseau sobre o Projeto de Paz perpetua do abade de Saint-Pierre

The numerous political theories of the modern time were committed to thesocial-political and economic restructuring of the European States, but parallel to those conceptions emerged proposals of a broader range regarding the concern with the harmony among the States and their respective external safety, that is, they envisioned an International System among the European States. In that purpose, the Project of peace by the abbé de Saint-Pierre which glimpses perpetual peace in Europe under institutionalized conditions in order to legitimate a space that aims at facilitating a unified market among the member States. In this context, the sovereign role stands out, given the fact that he is the mediator between the interests of the State and the objectives proposed by the International System of States. However, according to Jean-Jacques Rousseau’s point of view it is evident that the thought of Saint-Pierre is impregnated by a naivety regarding the sovereigns’ government policy and, moreover, for believing that, mediated by a confederal assembly, the princes would voluntarily agree to be part of this project of perpetual peace. Nevertheless, Rousseau does not consider impossible the realization of this project, however, to achieve peace it is necessary force. Therefore, the comprehension of this debate was only possible guided, mainly, by the analyses of the primary works of such thinkers and the theoretical basis of the experts that is necessary, for instance, Evaldo Becker, Gelson Fonseca Jr., Luiz Felipe de Andrade e Silva Sahd, José Oscar de Almeida Marques, José Benedito de Almeida Jr. who enabled a broad comprehension of the purpose to which we dedicated ourselves in this research, allowing the understanding of thekey concepts elaborated by the Genevan philosopher and the themes that concern the relationship between States.

¿Qué hay en un nombre? –Akko-Ptolemais–´Akka-Acre

La actual ciudad de Akko in Israel, ha tenido muchos nombres a lo largo de los siglos de su prolongado asentamiento. El nombre de Acre, con el que se le conoce en el mundo Occidental, es el residuo del nombre de San Juan de Acre que le dieron sus habitantes cruzados en el s. XII de la era Cristiana. Sin embargo, el nombre de ‘Akko y sus derivados, tienen una larga historia. Bajo tal nombre, aparece ya en las fuentes escritas de comienzos el II Milenio a.C., cuando e produjo la primera urbanización del lugar. Se mantuvo como ‘Akko, ‘Ake, etc…a lo largo de los siglos posteriors, a pesar de los inentos de varios dirigentes de cambiarelo. El asentamiento se trasladó, a causa de los cambios en la línea de costa y del río Na’aman o Belos, desde el antiguo Tel Akko a la bahía, en la que se estableció un puerto artificial,reconstruido y renovado reiteradamente durante más de 2000 años. El primer nombre conocido del sitio original del asentamiento, el tell, data de época de los cruzados. Este sufrió una alteración de su nombre, reflejo de la transformación de la historia de Akko, en la que la intervención occidental (europea9, jugó un papel decisivo.

De bestias, monstruos y príncipes encantados: Una mirada cultural a la adaptación cinematográfica del cuento de la Bella y la Bestia

Esta investigación ofrecerá una reflexión sobre el uso de los cuentos de hadas como fuente para el historiador, mostrando de esa forma la aproximación que tiene el cuento de la Bella y la Bestia, con los conceptos de la belleza/fealdad y la civilización/barbarie.Así, el análisis se basará, en la relación que tienen las adaptaciones cinematográficas con dicho cuento; también, podemos observar aquella dicotomía con el lenguaje cinematográfico, donde Bella un personaje civilizador, intenta domar a aquel monstruo (La Bestia).No obstante, se tomará como base el cuento escrito por Jeanne- Marie LePrince de Beaumont, para mirar cuáles son las características de estas dos dualidades antes mencionadas y, de esa manera, analizar en las adaptaciones cinematográficas que se realizaron en Estados Unidos entre 1960 hasta el 1991, las transformaciones que ha tenido esta historia, para comprender la forma en que la sociedad destaca, en las representaciones de los personajes, las virtudes o los defectos.