Hrvatski kao jedan od najvažnijih jezika Europe 17. stoljeća prema talijanskom povjesničaru i diplomatu Galeazzu Gualdu Prioratu – prenosi kanal Hrvatsko iseljeništvo.
U svom djelu “Životi vojnih i političkih osoba” objavljenom u Beču iz 1674. godine kao glavne europske jezike poimenice nabraja: Latinski, njemački, talijanski, francuski, španjolski, hrvatski i mađarski.
𝘓𝘦𝘨𝘦𝘯𝘥𝘶 𝘰 𝘏𝘳𝘷𝘢𝘵𝘪𝘮𝘢 𝘬𝘢𝘰 𝘱𝘳𝘢𝘱𝘳𝘦𝘤𝘪𝘮𝘢 𝘴𝘷𝘪𝘩 𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘪𝘩 𝘯𝘢𝘳𝘰𝘥𝘢 𝘯𝘢𝘴𝘭𝘫𝘦𝘥𝘰𝘷𝘢𝘭𝘪 𝘴𝘶 𝘫𝘰š 𝘱𝘰𝘭𝘫𝘴𝘬𝘪 𝘱𝘰𝘷𝘫𝘦𝘴𝘯𝘪č𝘢𝘳 𝘪 𝘩𝘶𝘮𝘢𝘯𝘪𝘴𝘵 𝘔𝘢𝘵𝘦𝘫 𝘔𝘪𝘦𝘤𝘩𝘰𝘷𝘪𝘵𝘢 (𝘔𝘢𝘵𝘦𝘫 𝘻 𝘔𝘪𝘦𝘤𝘩𝘰𝘸𝘢, 1475.-1532.), č𝘦š𝘬𝘪 𝘱𝘰𝘷𝘫𝘦𝘴𝘯𝘪č𝘢𝘳 𝘪 𝘩𝘶𝘮𝘢𝘯𝘪𝘴𝘵 𝘑𝘢𝘯 𝘚𝘬𝘢𝘭𝘢 𝘋𝘰𝘣𝘳𝘢𝘷𝘪𝘶𝘴 (1486.-1553.) 𝘬𝘰𝘫𝘪 𝘏𝘳𝘷𝘢𝘵𝘴𝘬𝘶 𝘻𝘰𝘷𝘦 “𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘰𝘮 𝘐𝘭𝘪𝘳𝘪𝘫𝘰𝘮”, 𝘥𝘰𝘬 ć𝘦
𝘶 𝘯𝘢𝘴 𝘪𝘴𝘵𝘶 𝘭𝘦𝘨𝘦𝘯𝘥𝘶 𝘱𝘳𝘦𝘶𝘻𝘦𝘵𝘪 𝘥𝘰𝘮𝘪𝘯𝘪𝘬𝘢𝘯𝘢𝘤 𝘝𝘪𝘯𝘬𝘰 𝘗𝘳𝘪𝘣𝘰𝘫𝘦𝘷𝘪ć (𝘰𝘬𝘰 1480.𝘰𝘬𝘰 1540.),
𝘳𝘢𝘻𝘳𝘢đ𝘶𝘫𝘶ć𝘪 𝘫𝘦 𝘶 𝘥𝘫𝘦𝘭𝘶
“𝘖 𝘱𝘰𝘥𝘳𝘪𝘫𝘦𝘵𝘭𝘶 𝘪 𝘻𝘨𝘰𝘥𝘢𝘮𝘢 𝘚𝘭𝘢𝘷𝘦𝘯𝘢”.
𝘝𝘳𝘭𝘰 𝘻𝘢𝘯𝘪𝘮𝘭𝘫𝘪𝘷 𝘱𝘰𝘨𝘭𝘦𝘥 𝘯𝘢
𝘩𝘳𝘷𝘢𝘵𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬 𝘪𝘮𝘢𝘰 𝘫𝘦 𝘪 𝘱𝘰𝘭𝘫𝘴𝘬𝘪 𝘬𝘢𝘳𝘥𝘪𝘯𝘢𝘭 𝘚𝘵𝘢𝘯𝘪𝘴𝘭𝘢𝘷 𝘏𝘰𝘴𝘪𝘶𝘴 (1504.- 1579.) 𝘬𝘰𝘫𝘪 𝘴𝘦 𝘯𝘢
𝘛𝘳𝘪𝘥𝘦𝘯𝘵𝘴𝘬𝘰𝘮 𝘴𝘢𝘣𝘰𝘳𝘶 𝘨𝘰𝘳𝘭𝘫𝘪𝘷𝘰 𝘻𝘢𝘭𝘢𝘨𝘢𝘰 𝘻𝘢 𝘭𝘢𝘵𝘪𝘯𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬, 𝘬𝘢𝘰 𝘫𝘦𝘥𝘪𝘯𝘪 𝘫𝘦𝘻𝘪𝘬 𝘒𝘢𝘵𝘰𝘭𝘪č𝘬𝘦
𝘤𝘳𝘬𝘷𝘦. 𝘐𝘱𝘢𝘬 𝘶 𝘴𝘷𝘰𝘮 𝘴𝘱𝘪𝘴𝘶 “𝘋𝘦 𝘴𝘢𝘤𝘳𝘰 𝘷𝘦𝘳𝘯𝘢𝘤𝘶𝘭𝘰 𝘭𝘦𝘨𝘦𝘯𝘥𝘰” 𝘪𝘻𝘯𝘰𝘴𝘪 𝘨𝘭𝘦𝘥𝘪š𝘵𝘦 𝘰 𝘰𝘱ć𝘦𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘰𝘮
𝘫𝘦𝘻𝘪𝘬𝘶, 𝘬𝘰𝘫𝘪 𝘫𝘦 𝘱𝘰 𝘯𝘫𝘦𝘮𝘶 𝘻𝘢𝘱𝘳𝘢𝘷𝘰 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪, 𝘰𝘥𝘯𝘰𝘴𝘯𝘰 𝘩𝘳𝘷𝘢𝘵𝘴𝘬𝘪.
𝘚𝘵𝘫𝘦𝘱𝘢𝘯 𝘒𝘳𝘢𝘴𝘪ć
𝘥𝘰𝘯𝘰𝘴𝘪 𝘴𝘭𝘫𝘦𝘥𝘦ć𝘪 𝘪𝘻𝘷𝘢𝘥𝘢𝘬 𝘪𝘻 𝘏𝘰𝘴𝘪𝘶𝘴𝘰𝘷𝘢 𝘴𝘱𝘪𝘴𝘢:
“𝘕𝘰 𝘢𝘬𝘰 𝘣𝘪 𝘴𝘭𝘶č𝘢𝘫𝘯𝘰 𝘣𝘪𝘭𝘰 𝘯𝘶ž𝘯𝘰 𝘱𝘳𝘦𝘷𝘦𝘴𝘵𝘪 𝘣𝘰𝘨𝘰𝘴𝘭𝘶ž𝘯𝘦 𝘬𝘯𝘫𝘪𝘨𝘦 𝘯𝘢 𝘯𝘢𝘳𝘰𝘥𝘯𝘪 𝘨𝘰𝘷𝘰𝘳, 𝘵𝘰 𝘯𝘪 𝘶 𝘬𝘰𝘫𝘦𝘮 𝘴𝘭𝘶č𝘢𝘫𝘶 𝘯𝘦 𝘣𝘪 𝘮𝘰𝘨𝘢𝘰 𝘣𝘪𝘵𝘪 𝘱𝘰𝘭𝘫𝘴𝘬𝘪, 𝘯𝘦𝘨𝘰 𝘰𝘱ć𝘦𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘪 𝘬𝘰𝘫𝘪 𝘫𝘦 𝘮𝘯𝘰𝘨𝘰 𝘳𝘢š𝘪𝘳𝘦𝘯𝘪𝘫𝘪 𝘰𝘥 𝘯𝘫𝘦𝘨𝘢. 𝘛𝘦š𝘬𝘰 𝘫𝘦 – 𝘷𝘦𝘭𝘪 𝘰𝘯 – 𝘯𝘢 𝘴𝘷𝘪𝘫𝘦𝘵𝘶 𝘯𝘢ć𝘪 𝘳𝘢š𝘪𝘳𝘦𝘯𝘪𝘫𝘪 𝘫𝘦𝘻𝘪𝘬 𝘰𝘥 𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘰𝘨𝘢, 𝘫𝘦𝘳 𝘯𝘫𝘪𝘮𝘦 𝘨𝘰𝘷𝘰𝘳𝘪 𝘷𝘪š𝘦 𝘰𝘥 𝘫𝘦𝘥𝘯𝘦 č𝘦𝘵𝘷𝘳𝘵𝘪𝘯𝘦 𝘦𝘶𝘳𝘰𝘱𝘴𝘬𝘰𝘨 𝘴𝘵𝘢𝘯𝘰𝘷𝘯𝘪š𝘵𝘷𝘢. 𝘕𝘫𝘪𝘮𝘦 𝘴𝘦 𝘴𝘭𝘶ž𝘦 Č𝘦𝘴𝘪, 𝘔𝘰𝘳𝘢𝘷𝘤𝘪, 𝘒𝘢𝘴𝘶𝘣𝘪, 𝘙𝘶𝘴𝘪, 𝘋𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘤𝘪, 𝘉𝘰š𝘯𝘫𝘢𝘤𝘪,
𝘏𝘳𝘷𝘢𝘵𝘪, 𝘉𝘶𝘨𝘢𝘳𝘪, 𝘚𝘳𝘣𝘪 𝘪 𝘥𝘳𝘶𝘨𝘪.
𝘚𝘷𝘪 𝘰𝘯𝘪 𝘨𝘰𝘷𝘰𝘳𝘦 𝘳𝘢𝘻𝘭𝘪č𝘪𝘵𝘪𝘮 𝘥𝘪𝘫𝘢𝘭𝘦𝘬𝘵𝘪𝘮𝘢 𝘫𝘦𝘥𝘪𝘯𝘴𝘵𝘷𝘦𝘯𝘰𝘨𝘢
𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘰𝘨 𝘫𝘦𝘻𝘪𝘬𝘢. 𝘔𝘦đ𝘶𝘵𝘪𝘮, 𝘵𝘢 𝘫𝘦 𝘥𝘪𝘫𝘢𝘭𝘦𝘬𝘵𝘢𝘭𝘯𝘢 𝘳𝘢𝘻𝘭𝘪𝘬𝘢 𝘪𝘻𝘮𝘦đ𝘶 𝘯𝘫𝘪𝘩 𝘵𝘢𝘬𝘰 𝘮𝘢𝘭𝘦𝘯𝘢 𝘥𝘢
𝘯𝘢 𝘱𝘳𝘪𝘮𝘫𝘦𝘳 𝘗𝘰𝘭𝘫𝘢𝘤𝘪 𝘣𝘰𝘭𝘫𝘦 𝘳𝘢𝘻𝘶𝘮𝘪𝘫𝘶 𝘋𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘤𝘦 𝘯𝘦𝘨𝘰 𝘕𝘪𝘻𝘰𝘻𝘦𝘮𝘤𝘪 𝘉𝘶𝘳𝘨𝘶𝘯𝘥𝘤𝘦 𝘪𝘭𝘪 Š𝘷𝘢𝘣𝘦, Š𝘷𝘪𝘤𝘢𝘳𝘤𝘦.
𝘛𝘢𝘫 𝘰𝘱ć𝘪 𝘫𝘦𝘻𝘪𝘬 𝘬𝘰𝘫𝘪 𝘴𝘷𝘪 𝘳𝘢𝘻𝘶𝘮𝘪𝘫𝘶 𝘫𝘦 ‘𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘪 𝘪𝘭𝘪 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪 𝘬𝘰𝘫𝘪 𝘫𝘦 𝘮𝘯𝘰𝘨𝘰 𝘭𝘫𝘦𝘱š𝘪 𝘯𝘦𝘨𝘰 𝘯𝘢š (𝘱𝘰𝘭𝘫𝘴𝘬𝘪) 𝘵𝘢𝘬𝘰 – 𝘢𝘬𝘰 𝘣𝘪 𝘣𝘪𝘭𝘰 𝘱𝘰𝘵𝘳𝘦𝘣𝘯𝘰 𝘱𝘳𝘦𝘷𝘦𝘴𝘵𝘪 𝘯𝘢 𝘯𝘢𝘳𝘰𝘥𝘯𝘪 𝘫𝘦𝘻𝘪𝘬 𝘮𝘰𝘭𝘪𝘵𝘷𝘦 𝘪 𝘴𝘷𝘦𝘵𝘢 č𝘪𝘵𝘢𝘯𝘫𝘢 – 𝘵𝘳𝘦𝘣𝘢𝘭𝘰 𝘣𝘪 𝘪𝘩 𝘱𝘳𝘦𝘷𝘦𝘴𝘵𝘪 𝘶𝘱𝘳𝘢𝘷𝘰 𝘯𝘢 𝘵𝘢𝘫 𝘫𝘦𝘻𝘪𝘬 𝘰𝘥 𝘬𝘰𝘫𝘦𝘨 𝘯𝘢š (𝘱𝘰𝘭𝘫𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬) 𝘷𝘶č𝘦 𝘬𝘰𝘳𝘪𝘫𝘦𝘯𝘦, 𝘬𝘰𝘫𝘪 𝘫𝘦, 𝘶𝘰𝘴𝘵𝘢𝘭𝘰𝘮, 𝘭𝘫𝘦𝘱š𝘪 𝘰𝘥 𝘥𝘳𝘶𝘨𝘪𝘩.
𝘗𝘰𝘻𝘯𝘢𝘵𝘰 𝘫𝘦, 𝘶𝘰𝘴𝘵𝘢𝘭𝘰𝘮, 𝘥𝘢 𝘫𝘦 𝘴𝘷.
𝘑𝘦𝘳𝘰𝘯𝘪𝘮 𝘶𝘱𝘳𝘢𝘷𝘰 𝘯𝘢 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬 𝘱𝘳𝘷𝘦𝘰 𝘴𝘷𝘦𝘵𝘦 𝘬𝘯𝘫𝘪𝘨𝘦, 𝘵𝘢𝘬𝘰 𝘥𝘢 𝘫𝘦 𝘮𝘢𝘯𝘫𝘢 𝘰𝘱𝘢𝘴𝘯𝘰𝘴𝘵
𝘢𝘬𝘰 𝘴𝘦 𝘰𝘯 𝘶𝘱𝘰𝘵𝘳𝘦𝘣𝘭𝘫𝘢𝘷𝘢”
𝘚𝘵𝘫𝘦𝘱𝘢𝘯 𝘒𝘳𝘢𝘴𝘪ć 𝘱𝘪š𝘶ć𝘪 𝘥𝘢𝘭𝘫𝘦 𝘰 𝘏𝘰𝘴𝘪𝘶𝘴𝘰𝘷𝘪𝘮 𝘱𝘰𝘨𝘭𝘦𝘥𝘪𝘮𝘢 𝘯𝘢
𝘩𝘳𝘷𝘢𝘵𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬 𝘬𝘢ž𝘦 𝘬𝘢𝘬𝘰 𝘫𝘦 𝘴𝘢𝘴𝘷𝘪𝘮 𝘳𝘢𝘻𝘶𝘮𝘭𝘫𝘪𝘷𝘰 𝘥𝘢 𝘰𝘯 𝘨𝘰𝘷𝘰𝘳𝘪 𝘰 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘰𝘮, 𝘢 𝘯𝘦 𝘰 𝘣𝘰𝘴𝘢𝘯𝘴𝘬𝘰-𝘩𝘦𝘳𝘤𝘦𝘨𝘰𝘷𝘢č𝘬𝘰𝘮 𝘫𝘦𝘻𝘪𝘬𝘶 (𝘰𝘥𝘯𝘰𝘴𝘯𝘰 𝘰 š𝘵𝘰𝘬𝘢𝘷š𝘵𝘪𝘯𝘪 𝘬𝘰𝘫𝘶 𝘉𝘢𝘳𝘵𝘰𝘭 𝘒𝘢š𝘪ć 𝘥𝘳ž𝘪 𝘯𝘢𝘫𝘭𝘫𝘦𝘱š𝘪𝘮 𝘪𝘻𝘥𝘢𝘯𝘬𝘰𝘮 𝘪𝘭𝘪𝘳𝘴𝘬𝘰𝘨𝘢 𝘫𝘦𝘻𝘪𝘬𝘢), 𝘴 𝘰𝘣𝘻𝘪𝘳𝘰𝘮 𝘯𝘢 𝘵𝘰 𝘥𝘢 𝘫𝘦 𝘶 𝘵𝘰 𝘥𝘰𝘣𝘢 𝘤𝘷𝘢𝘭𝘢 𝘩𝘳𝘷𝘢𝘵𝘴𝘬𝘢 𝘳𝘦𝘯𝘦𝘴𝘢𝘯𝘴𝘯𝘢 𝘬𝘯𝘫𝘪ž𝘦𝘷𝘯𝘰𝘴𝘵 𝘶 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪𝘮 𝘨𝘳𝘢𝘥𝘰𝘷𝘪𝘮𝘢, 𝘰𝘥𝘯𝘰𝘴𝘯𝘰 𝘥𝘶ž 𝘤𝘪𝘫𝘦𝘭𝘦 𝘫𝘢𝘥𝘳𝘢𝘯𝘴𝘬𝘦
𝘰𝘣𝘢𝘭𝘦.
𝘚𝘷𝘦 𝘰𝘷𝘰 𝘰𝘣𝘫𝘢š𝘯𝘫𝘢𝘷𝘢 𝘪 𝘱𝘰𝘫𝘢𝘷𝘶 𝘱𝘳𝘷𝘰𝘨 𝘩𝘳𝘷𝘢𝘵𝘴𝘬𝘰𝘨 𝘳𝘫𝘦č𝘯𝘪𝘬𝘢 𝘪𝘻 𝘱𝘦𝘳𝘢 𝘍𝘢𝘶𝘴𝘵𝘢 𝘝𝘳𝘢𝘯č𝘪ć𝘢
𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘢𝘳𝘶𝘮 𝘲𝘶𝘪𝘯𝘲𝘶𝘦 𝘯𝘰𝘣𝘪𝘭𝘪𝘴𝘴𝘪𝘮𝘢𝘳𝘶𝘮 𝘌𝘶𝘳𝘰𝘱𝘢𝘦 𝘭𝘪𝘯𝘨𝘶𝘢𝘳𝘶𝘮, 𝘰𝘣𝘫𝘢𝘷𝘭𝘫𝘦𝘯𝘰𝘨 𝘶 𝘝𝘦𝘯𝘦𝘤𝘪𝘫𝘪 1595. 𝘨𝘰𝘥𝘪𝘯𝘦, 𝘢 𝘶 𝘬𝘰𝘫𝘦𝘮 𝘝𝘳𝘢𝘯č𝘪ć 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪 𝘫𝘦𝘻𝘪𝘬 𝘥𝘳ž𝘪 𝘱𝘭𝘦𝘮𝘦𝘯𝘪𝘵𝘪𝘮 𝘶 𝘪𝘴𝘵𝘰𝘫 𝘮𝘫𝘦𝘳𝘪 𝘬𝘰𝘭𝘪𝘬𝘰 𝘪 𝘭𝘢𝘵𝘪𝘯𝘴𝘬𝘪, 𝘵𝘢𝘭𝘪𝘫𝘢𝘯𝘴𝘬𝘪, 𝘯𝘫𝘦𝘮𝘢č𝘬𝘪 𝘪 𝘮𝘢đ𝘢𝘳𝘴𝘬𝘪.
𝘗𝘰𝘥 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘪𝘮 𝘫𝘦𝘻𝘪𝘬𝘰𝘮 𝘝𝘳𝘢𝘯č𝘪ć 𝘰𝘱𝘪𝘴𝘶𝘫𝘦 𝘥𝘢𝘭𝘮𝘢𝘵𝘪𝘯𝘴𝘬𝘶 č𝘢𝘬𝘢𝘷𝘪𝘤𝘶 𝘬𝘰𝘫𝘶 𝘴𝘮𝘢𝘵𝘳𝘢 𝘯𝘦 𝘴𝘢𝘮𝘰 𝘱𝘭𝘦𝘮𝘦𝘯𝘪𝘵𝘪𝘮 𝘫𝘦𝘻𝘪𝘬𝘰𝘮 𝘯𝘦𝘨𝘰 𝘪
𝘯𝘢𝘫č𝘪𝘴𝘵𝘪𝘫𝘪𝘮 𝘴𝘭𝘢𝘷𝘦𝘯𝘴𝘬𝘪𝘮 𝘫𝘦𝘻𝘪𝘬𝘰𝘮 𝘬𝘢𝘰 š𝘵𝘰 𝘫𝘦 𝘵𝘰 𝘶 𝘐𝘵𝘢𝘭𝘪𝘫𝘪 𝘵𝘰𝘴𝘬𝘢𝘯𝘴𝘬𝘪”.
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