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Plague epidemics have remained in the collective consciousness until nowadays remembered as the deadliest. Therefore, it is not surprising that the answers to them throughout history have been not only medical but also religious. The previously mentioned will be analyzed in this paper through the cults of the protector saints against the plague epidemics that have developed in two Croatian cities of comparable size, Rijeka and Osijek, but with the diametrically opposed geographical positions and, accordingly, quite different historical developments. On the one hand, a more detailed overview of the development of the cults of various saints present in the mentioned cities will be presented. On the other hand, based on their presentation in the sacral heritage of these cities, the broader context of the time and space in which they have developed will be lightened. Particular attention will be paid to their medical connotations. [ABSTRACT FROM AUTHOR]

Plague was one of the most deadly epidemic diseases of the Baroque period. Responses to it were not only medical, but religious as well. A good example of the latter is the Most Holy Trinity monument in the city of Osijek, which was in the 18th century the biggest town of the Kingdom of Slavonia and today is the regional centre in the Republic of Croatia. The monument was erected between 1729 and 1730 on the main square of the Osijek military fortress Tvrda by the widow of the General Maksimilijan Petraš who died during the 1728 plague epidemic. Inscription on it implores the mercy of God as a protection against plague. Its foundation could be also interpreted as a part of the Catholic Revival, which was implemented by the Habsburgs in Osijek and Slavonia after their liberation from the Ottomans. But although, on the one hand, it could be interpreted as a symbol of the successful implementation of the Habsburg unifying religious policies due to its strong resemblance with the similar columns throughout the Habsburg Monarchy, on the other hand, it represented a continuation of the theurgic understanding of medicine, which could be interpreted as the failure of the Habsburg enlightened medical policies. Thus the archival documents from the Osijek State Archive together with the Osijek plague column itself were analysed with the aim of explaining the above mentioned ambiguities. [ABSTRACT FROM AUTHOR]

This paper evaluates the differences between English and Croatian views of early modem medicine through the respective Renaissance plays. As Renaissance made no particular distinction between arts and sciences, plays of that time provide a very common source of medical narrative. During Renaissance both languages produced high literary achievements, which makes them exemplars among their Germanic and Slavic counterparts, and justifies this comparison, regardless of their significant differences. One should bear in mind that while England was a unified kingdom, with London as the major cultural centre, Croatia's division among the neighbouring powers produced several prominent cultural centres such as Zadar, Šibenik, Split, Hvar, Korčula, and the most important one, Dubrovnik. One should also bear in mind that the golden age of Croatian Renaissance plays had finished as early as 1567 with the death of Marin Držić, before it even started in England with the foundation of the first permanent theatrical companies in 1576. Along these lines, this paper compares their early modern attitudes toward medicine in general and men and women practitioners in particular. In this respect, it evaluates the influences of the origin, patronage, and religion of their authors. Special attention is given to William Shakespeare (1564-1616) and Marin Držić (1508-1567) as the exemplars of English and Croatian Renaissance literature. [ABSTRACT FROM AUTHOR]