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26-521: The name Transylvanian School (Romanian: Școala Ardeleană) was not used contemporarily even though its members had a sense of belonging to a group. The literary historian Ovid Densusianu , along with Sextil Pușcariu , preferred the use of şcoala latinistă (Latin School) or școala transilvăneană . The latter also used the expression direcția latinistă (Latin Direction), and in a similar manner

52-610: A group affiliated originally with the Greek Catholic Church, was dethroned as the main political movement that contributed to Romanian national identity in favour of a "nationalist Orthodox resilience that enabled the Romanian population to survive centuries of foreign rule". Ovid Densusianu Ovid Densusianu ( Romanian pronunciation: [oˈvid densuʃiˈanu] ; also known under his pen name Ervin ; 29 December 1873, Făgăraș – 9 June 1938, Bucharest )

78-625: A pluribus auctoribus decursu triginta et amplius annorum elaboratum est (translated to English as "Romanian-Latin-Hungarian-German Lexicon, elaborated by thirty authors over more than thirty years"). The Transylvanian School created the current phonetic system of the Romanian alphabet based on the Latin alphabet , first used in the Book of Prayers by Micu-Klein and referred to as the etymological alphabet by language historians but they later had to accept

104-419: Is considered the starting point of Modern Romanian language. Another significant contribution to linguistics was the dictionary known as The Lexicon of Buda , a starting point of Romanian modern lexicography, printed in 1825 with the title: Lesicon românesc-lătinesc-unguresc-nemțesc care de mai mulți autori, în cursul a trizeci și mai multor ani s-au lucrat seu Lexicon Valachico-LatinoHungarico-Germanicum, quod

130-698: The Communist Regime when the rivalry between Romanian Orthodox Church and Romanian Greek Catholic Church was employed politically, with the Greek Catholics being accused as far as being "non-Romanian agents of the West", or even as "Hungarians" since the latter were seen as Catholics. The hostility escalated to marginalization of public figures such as the Greek Catholic bishops and clerics from regional history. The Transylvanian School, as

156-752: The Romanians of Transylvania ) is the name of two petitions sent by the leaders of the ethnic Romanians of Transylvania to the Holy Roman Emperor Leopold II , demanding equal political rights with the other ethnicities of Transylvania and a share of the Transylvanian Diet proportional to their population. The first Supplex was sent in March 1791 by Ignațiu Darabant , the Greek Catholic bishop of Oradea , to

182-1134: The École pratique des hautes études , Paris, in 1896, he worked his way up at the University of Bucharest , eventually becoming a professor in 1901. In 1918, he became a full member of the Romanian Academy . Densusianu was briefly married to Elena Bacaloglu , who later came to admire fascism and organized the National Italo-Romanian Cultural and Economic Movement . He is buried at Bellu Cemetery , in Bucharest. Streets in Călan , Hațeg , Oradea , and Pitești are named after him. A county library in Deva and schools in Călan, Făgăraș , and Hațeg also bear his name. Supplex Libellus Valachorum Transsilvaniae Supplex Libellus Valachorum Transsilvaniae ( Latin for Petition of

208-641: The (largely) Hungarian nobility, the enfranchised Saxon patrician class, and the free military Székelys under the Union of the Three Nations . This document was presented to Emperor Leopold II by the Transylvanian School. One of the major contributions of the School was the writing and publication of the first Romanian grammar, Elementa linguae daco-romanae sive valachicae , a book that

234-478: The Hungarian feudal judicial argumentation. In any case the petition brought in favour of its requests among others, the argument that the rights of Romanians and Hungarians were melded together from the reign of Töhötöm as alleged in the 12th century Gesta Hungarorum . The document was drafted by the most important representatives of the Romanian nation of Transylvania (which were, for the most part, clerics of

260-494: The Italian Romance scholar, Mario Ruffini, wrote of la scuola latinista rumena . Eventually, although the debate along the correct name and implicitly the nature and influence of the movement continued with scholars such as Nicolae Iorga and Lucian Blaga , the syntagm Școala ardeleană translated as "Transylvanian School" prevailed, and it is sometimes used for post- Enlightenment scholars and ideas influenced by

286-600: The Principality of Transylvania, the Romanians, succeeded in documenting their Latin origins, rewriting their history, language, and grammar, and building the pedagogical foundation needed to educate and gain political rights for its members within the Habsburg Empire. Its members contemplated the origin of Romanians from a scientific point of view, bringing historical and philological arguments in favour of

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312-628: The Rights of Man and of the Citizen of Revolutionary France , and it also included an essay reviewing historical reasons (such as references to a Roman Dacia -Romanian continuity ) as well as statistics about the Romanians (who made up approximately 55% of the population of Transylvania). According to some more recent researches, the argumentation of the Supplex Libellus Valachorum based on the ideas of natural law as well as on

338-689: The Romanian Greek Catholic Church): Samuil Micu , Petru Maior , Gheorghe Șincai , Ioan Piuariu-Molnar , Iosif Meheși , Ion Budai-Deleanu , Ioan Para etc. The petition was signed in the name of the Romanian nation by its free categories: Clerus, Nobilitas, Civicusque Status Universae Nationis in Transilvania Valachicae. The Supplex was rejected during the negotiations in the National Assembly where they discussed not so much

364-734: The Romanian community and its Orthodox Church, a community that accounts for at least 50% of the population in the mid-eighteenth century. The situation created a favorable situation for the work of Jesuit missionaries and the efforts of the Catholic Hapsburg Empire to discuss the union of the Orthodox communities with the Catholic Church. The act became official in 1698 when the Orthodox metropolitan Atanasie Anghel of Transylvania along with 38 protopopes aligned themselves and their communities with Rome. In this context,

390-700: The Romanians and the Aromanians were part of the same ethnic group. Its teachings influenced some prominent Aromanian figures such as Nicolae Ianovici or Gheorghe Constantin Roja . While considered founders and civilizing force in the cultural domain by Titu Maiorescu (himself related to Petru Maior) and the members of Junimea , the Transylvanian School and later "latinists" scholars were criticised for their reliance on German and Latin loanwords. Contemporary thinkers, such as Mihail Kogălniceanu and Bogdan Petriceicu Hasdeu , as well as later academicians criticised

416-565: The Romanians). Micu-Klein , Gheorghe Șincai , Petru Maior and Ion Budai-Deleanu , who were members of the Transylvanian School during the era of Romanian national awakening, emphasised the ancient purely Latin origin of Romanians. In 1791, they contributed in the memorandum: " Supplex Libellus Valachorum Transsilvaniae ". In this memorandum, they demanded similar rights for the Transylvanian Romanians as those enjoyed by

442-597: The State Council of Vienna . The second Supplex, a largely expanded and argumented version of the first, was brought before the Imperial Court of Vienna on March 30, 1792, by Ioan Bob , Greek Catholic bishop of Blaj , and by Gherasim Adamovici , Orthodox bishop of Transylvania . The demands in the petition, according to the researches of David Prodan, were largely based on the Declaration of

468-719: The Transylvanian School and originating from Transylvania . Prior to 18th century the Orthodox Church in Transylvania, to which most Romanians belonged to, was not recognized among the privileged estates: The privileges define the status of the three recognized nations – the Hungarians , the Siculi and the Saxons – and the four churches – Lutheran , Calvinist , Unitarian and Catholic . The exclusion concerns

494-436: The abusive " purification " of the language proposed at various extents by the School and some of the later scholars influenced by it. Another contemporary, Ion Heliade Rădulescu , although himself influenced by the School in his early years of activity, vividly criticised the School's insistence of using an etymological spelling and analogical adaptations of words directly from Latin. The harshest criticism came however during

520-537: The concept and reasoning of public law contained in the Supplex libellus Valachorum, but the issues contained in the royal transcript, and in response to them the following was established: As such, the status of the Romanians remained the same. Several such petitions were issued in the following decades, and they all met with the same reaction. Another major petition, the Transylvanian Memorandum ,

546-430: The internal chronicles and the general plan of the historical discourse of the Transylvanian School in his works, " Brevis Historia Notitia " (Short historical notice), " Scurtã cunoștințã a istoriei românilor " (Brief presentation of the history of the Romanians), " Istoria românilor cu întrebãri și rãspunsuri " (A history of the Romanians with questions and answers), and the ample synthesis " Istoria românilor " (History of

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572-485: The origins of the Transylvanian School go back in time to the activity of Inocențiu Micu-Klein , Gherontie Cotore, Grigorie Maior, and Petru Pavel Aaron, all members of the Greco-Catholic clergy in 18th century Transylvania who in their quality of members of the Transylvanian Diet addressed the issue of political rights for Romanians in Transylvania. Within a span of fifty years, the majority national group in

598-635: The thesis that the Transylvanian Romanians were the direct descendants of the Roman colonists brought in Dacia after its conquest in early 2nd century AD. The historical discourse and all the contributions of the Transylvanian School had a purpose, a program pursued and gradually put into practice by three generations of Romanian Transylvanian intellectuals. It was a project devised by the generation of Gherontie Cotore and Grigorie Maior, yet started by Samuil Micu-Klein . Micu-Klein gradually gathered and systematized

624-520: The use of graphemes specific to Italian writing (such as ce, ci, ge, gi or che, chi, ghe, ghi) and diacritics (mainly ș and ț). This replaced the use of the medieval Romanian Cyrillic alphabet as well as the previously Latin alphabet based phonetic system which had been based on the Hungarian alphabet . Its members, in particular Petru Maior, viewed the usage of the Cyrillic alphabet as detrimental to

650-579: The very literacy of Romanians: "Everyone agrees, thus, to the fact that the Cyrillic letters that brought a deep darkness upon Romanian language need to be eradicated from the literary republic of Romanians" The Transylvanian School marks the beginnings of modern Romanian culture , contributing to the national awakening of Romania. Their ideas and writings influenced latter Romanian scholars, some of whom activated in neighbouring Wallachia and Moldavia : Aaron Florian , Alexandru Papiu Ilarian , August Treboniu Laurian . The Transylvanian School believed that

676-651: Was a Romanian poet, philologist , linguist , folklorist , literary historian and critic, chief of a poetry school, university professor and journalist. He is known for introducing new trends of European modernism into Romanian literature . The son of Aron Densușianu , a university professor at the University of Iași , and Elena (b. Circa), he received a degree from the Faculty of Letters, University of Iași, in 1892. Between 1893 and 1895, he studied in Berlin, Germany, and Paris, France. After he received his diploma from

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