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The English atheist in the 17th century is characterized by a polyphony of meanings. But, how would you say the atheist would be in this period? What is the image of the atheist? What is the criterion for specifying the atheist's modus operandi? How to attribute the legal status of someone who is accused of atheism? These are some questions that this text intends to answer, aiming at mapping the various meanings of what is meant by an atheist in the seventeenth century English, in an attempt to extract a concept.

The article is devoted to changes in the Russian culture during the rule of Mikhail, Aleksey and Feodor III and during the rule of Regent Sofia in the XVII century

At the beginning of the 16th century, due to the establishment of the Safavid Empire of Azerbaijan, the culture of the people also developed significantly, especially due to the strengthening of the centralized political structure. "Language commonality, which is one of the factors of the national stage of public unity" was a reality that closely united the people of Azerbaijan in the 17th century.In the 17th century, Azerbaijan was remaining one of the most important cultural centers of the Near and Middle East. The ongoing Safavid-Ottoman wars at that time dealt a crushing blow to the cultural development of the people. Many famous Azerbaijani scientists were captivated and taken to Istanbul, and some were transferred to Qazvin and Isfahan. Only in the middle of the 17th century there was a certain revival in the development of science and education in Azerbaijan. There were various educational institutions in the cities of the country, which were the centers of crafts, trade and culture. In the Middle Ages, all educational institutions, including madrassas, neighbour schools, tekyehs, were, of course, religious in nature.A careful analysis of the information provided by medieval historians and travelers leads to the conclusion that book printing was not only known in Azerbaijan in the middle of the 17th century, but even a printing press was brought here. The French traveler Chardin writes that the Safavid Empire, aware of the benefits of printing, was in favor of bringing it to Iran.Generally, the history of Azerbaijan in the Middle Ages (as well as in the XVII century) had the character of a scientific chronicle. However, even the mere recording of real events served to develop the historical thinking of the people, to ensure the connection of inheritance. The expansion of folk art, the spread of cultural potential in the Near and Middle East was one of the features of the development of Azerbaijani culture in the 17th century. Unfavorable socio-economic and political processes had a negative impact on the development of culture in the country.

Based on the analysis of the preserved materials of the judicial and investigative cases of Munster in the first half of the XVII century, the article identifies the features of the women's crime in the city. It is shown that the main types of women's crimes were witchcraft, infanticide, thefts. The state of the women's crime was influenced by socio-demographic factors, as well as the lack of financial assistance and the social support from Munster's authorities. The conclusion is made about the insignificant number of crimes committed by women in the first half of the XVII century compared to men.

The article clarifies that the persistent struggle of the Ukrainian people for its own statehood and the confrontation between civilizations in Eastern Europe, with Ukraine at the center, were the maincauses of unprecedentedly high casualties of Ukraine in the XVII century. According to our estimates, the lethal military casualties in the wars on the territory of Ukraine in the XVII century amount to atleast 600,000, including 220,000 of the Ukrainian Cossacks. Comparison with the casualties of Austrian and French armies – as the most powerful armies in Europe at that time – showed that, having 3,5 times less population than in France and 2,5 times less than in Austria, in the wars of the XVII century Ukraine has lost almost equal number of soldiers as the French and a third more than the Austrians. ; У статті з'ясовано, що ключовими причинами безпрецедентно великих втрат України у XVII ст. були наполеглива боротьба українського народу за власну державність та міжцивілізаційне протистояння на сході Європи, центром якого була Україна. За нашими оціночними підрахунками летальні бойові втрати під час війн на території України у XVII ст. склали щонайменше 600 тис. осіб, із них втрати українського козацтва 220 тис. осіб. Порівняння із бойовими втратами наймогутніших у тодішній Європі австрійській та французькій армій показало, що маючи у 3,5 рази менше населення ніж у Франції та у 2,5 рази менше ніж у Австрії, Україна у XVII ст. втратила у війнах фактично рівну французам та на третину більше, ніж у австрійців кількість солдат.

Feasts were part of the daily life of the inhabitants of the Moldavian principality. The meals organized on the occasion of certain events, accompanied the most important stages of the life cycle, including marriage. The purpose of this article is to present a wedding feast in Moldova in the XVII century – the beginning of the XIX century, based on available sources, which are not rich in the description of the wedding feast ceremonial. We will notice, that the Romanian national traditions and customs were respected, regardless of the social category; the difference consisting in the amounts allocated for the organization of the festive meal, for entertainment, gifts etc. The wedding feasts organized at the Principality Court or at the boyar courts, unlike those held in the families of other categories of inhabitants, were distinguished by luxury and abundance of products, by the quantity and diversity of food and drinks. The variety of dishes, their number and the splendor of the whole feast depended on the economic and financial situation of the families involved. In elite families, the feast lasted several days in a row, in ordinary families – one day. In the families of the elites, in order to entertain the present audience, various amusing activities were organized, while in ordinary families the activities were simpler – fiddle music was played, traditional hora was danced, etc

The town of Užice had reached its highest progress in the period between the 14th and 17th centuries. Together with Belgrade and Sarajevo it became one of the three most important cities in the west Balkans. Turkish censuses testify about population trends in the colony, during the 15th and 16th century. In early 16th century, Užice was divided into a Muslim and a Christian part. In 1472. the town had 64 households organized in two mahalas. In 1567, Užice had grown to 634 households in 17 mahalas. The travelling notes of Haji Khalfa and Evliya Celebi mention Užice from the 17th century. Celebi noted that the town possesses 4800 houses, 1440 shops, 11 hans, 100 mills and 11 schools. Between 15th and 17th century town formed all the features of oriental settlement: irregular streets, functional division on residential mahalas and businnes center, mahalas organized around religious sites, and basic neighboorhood unit - mahala rather then street - organic form of transport network. In brief - a settlement that fully fits the cultural pattern of Muslims, not Christians. This work explores mentioned town from available lists.

The article is devoted to undeveloped issue in historical science. Among the main objectives of the study are history of individual schools; efforts of Church leaders to intensify outreach activities; training local bazilianes in papal alyumnatah Vilnо, Brunsberg and Olomouc, the Greek college of Rome; methodological support of the educational process. The paper noted the existence in contemporary Belarus several important educational centers bazilianes – Minsk (up to 1655), Byten (second half 1660), Baruny (from the end of the XVII century). Their lack of proper amount is the main cause of the increasing role of foreign educational institutions. There was a direct relationship ecclesiastical career by studying abroad. Analysis of the specific provision of the Bazilian school schoolbooks showed that dominated in their foreign editions and Jesuit schoolbooks. Decline Vilna Unitarian printing house explained the publication of books of educational character themselves Uniate in Catholic publishing houses. Qualitative change in the situation was the new Uniate typography in Suprasl. The general condition of the Unitarian education in Belarus in the second half XVII century identified: Military devastation of the second half 1650 – early 1660; acute shortage of vehicles; competition from the Jesuits. Developed in these adverse conditions of the Bazilianes approaches to the organization of the learning process with a combination of its own educational traditions with the achievements of Catholic Education have allowed them to meet the needs of its denomination in a well-prepared priests and teachers