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The author discusses the Polish-Czech relations, mainly during the late Middle Ages.In the article there are examples of positive images of the Poles, which have been takenfrom the voluminous Czech writing from the 14th century. In the 15th century the mainquestion in the mutual relations was the Hussite cause. Yet. it did not end in breaking thepolitical relations in spite of the fact that the Kingdom of Bohemia was isolated in Europeat that time. Just the reverse, it was just then that a project of a union with the Czechs wascreated. Finally, it was not implemented, but a representative of the Jagiellonian dynastyascended the Czech throne (Vladislaus Jagiellon. Czech: Vladislav Jagellonsky, Polish:Władysław Jagiellończyk). In the 19th century, when the two nations did not have theirown states, the idea of the union between them was often evoked and their ancestorswere being criticised for not taking advantage of the chance to build a political power ofthe Western Slavs, which - it was believed - could have saved the two nations from thesubsequent political catastrophe.
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In the late-Medieval French Monarchy the royal coronation played a significant role in the process of appointing a new king. In its visual sphere a certain reinforcement of the ceremonial character may be noted, which was result of a need for a strong manifestation of the continuity of the royal power, indispensable in the times of the dynastic crisis caused by the death of the king. The symbols of the dynastic power became stronger.In the ideology of the royal power it was important where the coronation took place. In the case of France it was Reims. The coronation was organised according to a strict pattern. The coronation ceremony was a manifestation of the fact that the dynasty had been put on a pedestal and had acquired some new rights. In the period in question the role of the blood right became more important, and the royal son was the rightful heir to the throne. But to legitimise the power to the fullest he needed the royal anointment, which in the symbolic sphere created a sense of continuity.
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In the middle of the 5th century AD, when the emperor Theodosius ruled, Macedonia was divided again. Two new provinces with newly formed borders began to exist in a place where until recently existed the provinces Macedonia Prima and Macedonia Salutaris. The city of Thessalonica remained the capital of the province Macedonia Prima, but the borders of the province expanded, regardless of the first division in the 80’ of the 4th century AD. The province now took the territories of south and central Macedonia, including the city of Heraclea. The city of Stobi was assigned as capital to the province Macedonia Secunda and the territories that the province now took were those in the middle flow of the river Vardar, the lower flow of the river Crna reka and the territories by the river Bregalnica. The province Macedonia Secunda was abolished in the period 535– 545 AD, when Macedonia was reunited and referred to as whole. Based on the archaeological excavations so far, there were three wine regions in Macedonia: the Bregalnica region, Vardar region and Tikves region. This paper will present the vineyard in the city Bargala, the wine press in Stobi and several objects found in the Tikves region which refers to an existing vineyard in the ancient site of Beograd.
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The area of the Hum land was by the end of the 12th century in the jurisdiction of the Ston Catholic bishop. Beside Latin, Slavic, being dominant in this region, was also used in liturgy. As the diocese was situated at the crossroads of the East and the West, there was a "mixture" of the Western and Eastern rites. At the end of the 12th century, when the Hum land came under the rule of Prince Miroslav Nemanjic, the bishop of Ston was exiled. With the establishment of the Serbian Orthodox Archbishopric in 1219 these areas came under the influence of the Eastern Church. Its founder Rastko (Sava) Nemanjic appointed an episcope in Ston who recognized his jurisdiction and established the Hum episcopate. On the ground, things did not change due to the closeness of languages and church rites. There were no clashes over the church rites. The Bishop of Hum in Ston and Rat, and the Benedictines of the monastery of St. Mary on Mljet coexisted in this area. Due to unstable political situation the Bishop of Hum in the mid-13th century moved the seat of the eparchy to the monastery of St. Peter in Lim. In the mid 80s the appointment of the bishops of Ston was renewed. The Catholic Church recognized the diversity of languages and rites so that Catholic bishop and eastern "Raska" monks and priests, who celebrated the service in the Slavic language and, probably, eastern rites, could coexist again. When Ston and Rat fell under the rule of Dubrovnik, a major change occurred. Dubrovnik wanted to see the residents of Ston and Rat more tied to the Republic and blocked the Ston-Korcula bishop's jurisdiction in Ston and Rat bringing the priests and friars (foreigners?) from Bosnian vicariate, who introduced "Roman" rites and Latin in liturgy. It caused a conflict between Dubrovnik and the Ston-Korcula's bishops, which was resolved by the Holy See. Dubrovnik, in order to win this dispute, took all the credit for Catholicism. They even labeled the residents of Ston and Rat as "schismatics" representing thus to the Holy See the credit of Dubrovnik in their conversion. The same was done by the Franciscans after they were deprived of their congregation in Ston and Rat. Unlike Dubrovnik and the Franciscans, the bishops of Ston and Korcula did not see them as schismatic. Believers in Ston and Rat because of the turbulent political situation and the lack of care of their shepherds were certainly religiously neglected so that such negligence could be characterized as "schismatic" and later as "heretic".
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Pisci XVIII. stoljeća voljeli su križarske ratove prikazivati u odbojnom svjetlu. Ja sam se, jedan od prvih, usprotivio toj neupućenosti ili toj nepravdi. Križarski ratovi nisu bili ludorije, kako ih se rado naziva, ni u svojemu načelu ni u svojemu ishodu. Kršćani nipošto nisu bili agresori.
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The article examines the fragments of paintings on the eastern wall of the westernmost annex (the so-called mausoleum) of the "Holy Forty Martyrs" Church in Veliko Turnovo. The state of the preserved fragments and the ideological programme which links them indicate that they were not placed on an open facade, as is accepted in the existing literature but were part of the ornamentation of a more or less open external narthex. The leading Eucharistic idea in the iconographic programme of the wall-paintings is considered in connection with the service practice in the western parts of the Byzantine monasterial shrines of that time. The frescoes of the Turnovo church are some of the earliest preserved examples in Byzantine art of such a wide representation of the monastic themes in narthex wall decoration. A new interpretation is given in the article of the fresco in the lunette over a door as illustration of "The Vision of Procles" from the Life of John Chrysostom.
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This article is the fruit of author’s interest in the Korean history and culture. The topic of Confucian influence on the Korean legal thought is not entirely new, but given its significant importance in understanding Korean history, it is still worth recalling. The topic of the article is also related to the subject of Chinese cultural influence on Korea in broader sense. Author chose 93 years period from the beginning of the Joseon Kingdom under Yi dynasty rule (1392) until the enactment of the State Code (Gyeonggukdaejeon) by its ninth king – Seongjong (1485) as the time frame for the paper. First century of Joseon was the period when Confucianism clearly achieved domination over the nation’s political ideology, which was reflected in the legal and jurisprudential aspects as well. King Seongjong (1469–1494) managed to compile the State Code started by his predecessors, thus consolidating Joseon’s Confucian form of law and government and for this reason the paper is limited to year 1485. The 16th century (generally speaking) can be regarded as the period of great development of Korean Confucian thought by its most renowned sages – Yi Hwang (Toegye) and Yi I (Yulgok)9, but the biggest change in favor of Confucianism occurred during the age specified as the initial period of Yi dynasty.In the article the author tried to answer the following questions: how was the Confucianism established in Korea? Why did Joseon rulers rely on it? How Joseon legal thought reflected Confucian worldview? What were the results of it for Korea?
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The paper is aimed to reflect modern ideas about the medieval Persian-language epistles ( risala ) composed by Imam al-Ghazali (d. 505/1111) in the genre of the mirrors for princes. The paper consists of two parts. The first part deals with the historical and textual analysis of al-Ghazali’s Nasihat al-Muluk (Counsel for Kings) and considers the problem of authenticity of its so-called “second part”. It is clearly demonstrated that this part was not written by Imam al-Ghazali, but was added to the authentic text by a medieval falsifier.
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The article generalizes the results of the metallographic investigations of ironware from the excavations and explorings at the Khmelevka I and Bagaevka settlements (second half of the 13th and 14th century), situated in the Saratov District of the Saratov Region. The archaeological studies of the settlements were carried out by the Kazan University archaeological expedition in 1995–2003 and 2006–2012. It was determined that the bulk of the objects (59.4%) were forged from ball iron and gummy unevenly carbonized steel; the second place is occupied by the objects forged from all-steel blanks (20%); forging from fagotted blanks is weakly presented (7.6%). The following techniques were also used: cementation (5.5%); forging with welding of iron and steel (2.1%); V-shaped build-up welding; three-layer fagotted iron and face build-up welding (1.4% each); welding of a steel blade into a base made of ball iron or unevenly carbonized steel and soldering by copper (0.6% each). The technological schemes of the wares are examined in the article against a broad comparative background of the synchronous monuments of the Eastern Europe.
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The author of the article discusses the issue of manufacturing and production of sweets in Poland at the end of the 14th century. This little-known matter was presented against the background of the changes that occurred in confectionery consumption in Western Europe in the 14th and 15th centuries. The article discusses the ingredients of confectionery products in Poland at the end of the 14th century with a special emphasis on types of sugar and various spices as well as kinds of sweets, divided into the confectes (hard products such as drops and filled candy) and the electuaria (soft products that resembled present-day preserves). The issues of the ways of supplying sugar and transferring the confection manufacturing knowledge in the late medieval Poland were considered separately. The author also focused his attention on confectioners (including Andrzej, the royal apothecary master, on top of the list) and the methods they used for sweets production. The article also tries to answer the questions of who the sweets consumers in Poland were, and on what occasions the sweets were consumed.
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The first cookbooks left the printing presses in the 15th century, and very soon they became popular amongst the readers of the Old Continent. They helped to spread the knowledge not only about products used in various parts of Europe but also about methods of preparing meals. Their authors gave advice on what kind of virtues a chef should have and with what utensils he should equip his kitchen. This paper considers the Koocboec oft familieren keukenboec in a wider European context. A Dutch cookbook, written under a pseudonym of Antonius Magirus, was published in 1612 in Leuven and until 1668 it was the only cookbook printed in the Low Countries at that time. Although it was published in the South Netherlands, it succeeded also in the North. It is easy to find similarities between the Koocboec and Opera dell’arte del cucinare, the major work of Bartolomeo Scappi, but Magirus adapted his recipes to the local skills and tastes.
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The paper treats issues related to the subject matter of the medieval town. The author focuses on information provided by archeological excavations in Poland. The main objective is to characterize the general appearance of the city. An important element of this discussion is a presentation and layout of buildings of the town. Additionally, the paper reviews the issues of the lives of the residents, including their social position.
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The article shows history of the Orthodox Church in Grodno region from times of the appearance of the orthodox faith in the areas of contemporary Belarus. The presented text has a form of the diameter of almost a thousand year of tradition of the orthodox faith on Rus’ with particular reference of the areas of Vilnius region and Grodno region. The article describes the tribes dwelling on these areas before and period of the appearance of the Eastern Orthodox Christianity rite in Grodno. The article describes also historical periods, the politics of individual countries and fates of the dwelling orthodox faithful on these areas which belonged to the diocese of Grodno in 1900-1915. The conversion to Catholicism and the Brest Union (1596) are the characteristic historical period in existence of the orthodox faith and which at the same time are striking to its unswerving status of the dominant religion on the areas of the Eastern Borderlands. The Brest Union was propagated with variable intensity was propagated, thanks to the changing government during 243 years to its final dissolution in 1839 on the Council in Polotsk. The Russian annexation made that the borders of Grodno region and Vilnius region were under the rule of the orthodox Russia. The nineteenth century means primarily the influence of Empire on the reconstruction of the Orthodox Church in this areas and their rapid economic and confessional development. Grodno when became the capital of the province raised the administrative status of their land. After return of the Union members to Orthodoxy, Grodno region becomes the important economic facilities of Vilnius and Lithuania diocese. The result of this are efforts of faithful to create an independent diocese of Grodno with the bishop settlement in Grodno which finally take place in 1900.
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The specific motivation of the medieval Hoysaḷa king Viṣṇuvardhana for a program of inscriptions that included both local and trans-regional elements was the necessity to present his lineage as a strong dynasty comparable to that of his forerunners. On the top of it, he chose a particularly shiny stone, the sandstone: this element of unicity in his program might be understood in relation to the necessity of the king to differentiate himself from other lineages and to make his presence on the territory quite noticeable. If the epigraphic sources—together with the temples, the sacred areas, and the literary courtly production—are to be considered as forms of media of communication, even of “mass-media”, we must read them in the space where they are located, as part of a broader cultural and political process.
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This paper is conceived as an examination of the textual sources of the Tantric Vaiṣṇava tradition in its regional context and of the way in which vernacular Bengali and Sanskrit functioned as two factors determining the development and shape of the particular medieval esoteric tradition. The complicated history of the Bengali culture amalgam, which determines the special character of this region, takes on a crucial meaning here as pan- Indian Brahmanical and Sanskrit culture is juxtaposed on many levels with regional culture. The interactions between the regional and the pan-Indian as well as between the vernacular and Sanskrit seem to be a very complex problem with dynamic nets of interactions, functioning synchronically on multiple levels. The examination of this matter is proceeded by a general overview of the previous scholarship on the subject.
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