By an ingenious formula, however, Frederick was permitted to call himself king in Poland. Brandenburg from then on, though still theoretically part of Germany owing allegiance to the Emperor, was treated in practice as part of the Prussian kingdom. Frederick and his second wife, Sophia Charlotte of Hanover, sister of George I of England, turned their court at Berlin into a miniature Versailles where French was the first language, French etiquette was de rigeur and the king trotted about in high-heeled red shoes and a long wig to hide his hump, spending money like water and doing his best to emulate Louis XIV.
Artists and intellectuals were invited to court and Berlin was beautified as a Baroque city. Online User and Order Help. MARC Records. Titles No Longer Published by Brill. Latest Key Figures. Latest Financial Press Releases and Reports. Annual General Meeting of Shareholders. Share Information. Specialty Products. Catalogs, Flyers and Price Lists. Open Access. Open Access for Authors. Open Access and Research Funding. Open Access for Librarians.
Open Access for Academic Societies. About us. Stay updated. The third partition was in Polish resistance was overwhelmed, and the remaining Polish territor was divided amoung Russia, Austria, and Prussia. The kingdom of Poland ceased to exist. Lubusz Voivodeship. Warmian-Masurian Voivodeship. Pomeranian Voivodeship West Pomeranian Voivodeship. Because the Research forums are no longer available for help, be aware that FamilySearch has Facebook pages for these regions.
Here you can help others, post your questions and look for answers and helpful links, as well. Memories Overview Gallery People Find. Sign in Create Account. On the basis of a close analysis of the historical and political writings of leading Prussians, Friedrich convincingly demonstrates that Royal Prussian elites, both nobles and burghers, remained loyal to the Polish-Lithuanian mixed form of government, a constitutional structure that preserved Prussian liberties.
The emergence of absolutist regimes around them--namely, the rise of Brandenburg-Prussia--only strengthened the loyalty of Prussian elites to the Commonwealth. Indeed, Royal Prussian identity was, in many ways, defined in opposition to Ducal Prussian identity. Just as they had revolted against the Teutonic Knights in order to preserve traditional Prussian liberties, so too did they construct a notion of Prussian identity within the Polish-Lithuanian state around the idea of liberty and in opposition to the centralizing tendencies of absolutism.
Urban burghers played a decisive role in the construction of this Prussian identity, thus justifying Friedrich's focus on Royal Prussia's three major cities.
Central to Friedrich's thesis is her examination of history-writing and historical myth in particular, chapters 4 and 9. Friedrich draws on recent studies in the history of nationalism to examine the imagining and invention of national identities in the era before nationalism. Her innovative approach to the study of identity in the pre-national age enables Friedrich to examine a variety of early modern identities--local, regional, national, estate, confessional--and their roles in the creation of a Prussian identity.
Friedrich argues that Prussians adapted the Polish myth of Sarmatianism or Sarmatism--the myth that Polish nobles were descended from the ancient tribe of Sarmatia--to Prussian circumstances. Prussian, and many Polish, historians included Prussians among the Sarmatians.
That Prussian, German-speaking and Protestant, burghers, would have adopted Sarmatianism as their own may surprise many readers. Sarmatianism has generally been presented as an ideology of the Polish szlachta nobility , which focused on noble origin and Catholic belief in offering a defense of the "golden liberties" of Polish nobles.
Friedrich persuasively argues, however, that Sarmatian identity was a flexible concept. Prussian burghers latched onto the ideal of liberty so central to Sarmatianism and thus used the Sarmatian myth to defend their own liberties against both the Commonwealth and the encroachments of Brandenburg-Prussia. As Friedrich argues: "Historical mythology therefore became the powerful basis of a Prussian burgher vision of Sarmatian history and self-definition, often used to counter their exclusion from citizenship, which the majority of the Polish nobility interpreted against them.
Anyone who would listen, particularly other nations represented in the Polish-Lithuanian Commonwealth, received this message: we are Sarmatian Prussians, not subjects but free men and citizens" p.
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