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The aim of the article is to asses the presentation of medieval tombstones –stećci as the one of the most significant cultural monuments of Bosnia and Herzegovina and its neighborhood in Middle Ages in the textbooks. The analysis has been conducted on the textbooks created by the present curricula for history education in Bosnia and Herzegovina based on the three languages (Bosnian, Croatian and Serbian). The main question that is raised is to whom the stećci belong to and in what extent the contents of the textbooks are influenced by ideologies and in what extent they are presented as a cultural-historical and common value.
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Since the Middle Age, the icons of Eastern Slovakia have often contained the elements of Western art that have undergone transformation and adaptation following the needs of the Byzantine-Slavic liturgical ceremony. Graphics and painting of the Renaissance and Baroque periods enriched not only the ornamentation, but also the iconography of many icons and wall paintings of the churches in Eastern Slovakia as an integral part of post-Byzantine art.
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The author publishes and analyzes thin-walled vessels with a high content of mica from the complexes of Mangup-Kale (South-Western Crimea). They have a long history of development, originating from one-handed amphorae-jars that evolved into two-handed amphorae. The ware came from Asia Minor. Amphorae-jars are dated to the late first — fourth centuries AD. At the end of the fourth century, these vessels acquired the second handle and a new type of amphorae appeared, which was produced in two variants until the beginning of the seventh century AD. On the territory of Mangup plateau and its neighborhood, these vessels were first imported in the second half of the fourth century and were traded until the seventh century, via Chersonesus, as it seems.
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In pre-Islamic Turkish mythology, there is belief in existence of guardian genies which express the faith into secret natural powers, and such eudemons were called iye. Among the supernatural evil spirits, Erlik is the primary one, which brings every kind of evil, illness and death to people and which is composed of scary shaped creatures and demons. In Mesopotamian cultures, such imaginary creatures were believed to be winged creatures protecting the king. Assyrians had winged guardian demons with either human head or eagle head (griffon), which were called as apkallu. In Greek and Roman mythologies, non-physical concepts called as Psykheler were found, which were forest and water Nymphs. According to Islam, it is believed that there are follower angels acting with the order of Allah and protecting the person by moving with him/her. In Turkish-Islamic culture, demons and evil creatures have been formed with mixture of Turkish, Indian, Persian, Mesopotamian mythologies and Christian beliefs. On inscriptions belonging to Turks during Middle Age or following periods, especially on metal works, such imaginary creatures were depicted frequently. The objective of this study is to examine ten coins belonging to Mosul Zengid Atabeg Kutbeddin Mevdud and his son Seyfeddin Gazi II and included in Mardin Museum. Related coins constitute an interesting group with the image of guardian genie (or angel) image on them. It has been seen that usage of such kind of coins did not end upon death of Kutbedding Mevdud; his son Seyfeddin Gazi II continued to use them for a while.
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The copper trachy coin included in the Tunay Demran Collection is a rare find that was issued by Theodoros Mancaphas of Philadelphia after he revolted against the Byzantine Emperor in Constantinople to proclaim himself emperor. Theodoros Mancaphas minted his own coinage and engraved his name on it to maintain his official governance in the region, and he received military support from Philadelphia and its surroundings, which indicates the chaos in Western Anatolia and the weakness of the empire's authority in the late 12th and early 13th centuries. In this period, the Byzantine Empire was economically and politically weakened, and uprisings and riots in various regions foreshadowed the demolition of the Empire by the Fourth Crusade. Electron and billon aspron trachy coins attributed to Theodoros Mancaphas are very important since they are rare finds and their iconography and legend forms differ from those of Byzantine coinage. Numismatists have different views on these electron and billon coins, which emerged under the political, economic and social conditions of the late 12th and early 13th centuries and are attributed to Theodoros Mancaphas, the rebel. In the extant studies, these coins were classified in accordance with two different views and various opinions. In our study, numismatists’ opinions on the ruler to whom these coins should be attributed will be examined, and their circulation by Theodoros Mancaphas for a while will be discussed and accompanied with this rare coin find–whose copper version has yet to be published–in the Tunay Demran Collection.
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Today toys that comes to mind firstly issues child health, natural materials that damageless to health, safe forms and use, attractive appearance and ergonomic design. Modern technology is wealth that can meet all these demands. However, clay has become one of the most strong material centuries ago. Extant Dolls, Horses, Chariots are a few examples that remain in the production of this kind from Ancient Egyptian, Hittite, Ancient Greek Era. According to surviving findings, similar objects are also made medieval İslamic geography. These produced with common materials and techniques in their age, reflect ethnographic characteristics, lifestyle and clothing in the region in which they occur as well as shed light on some cultural traditions. This article researched Ceramic-Trinket Toys in that period, examined the applied techniques in the construction and decoration, put forward some estimates based on the form and size in terms of usage.
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Ancient Azerbaijanian music was found after archelogical excavations. In the first literature The Book of Dede Korkut, then in Nizami's and Fuzuli's literal works a vast of information could be found about the Medieval Age music. The first phase of Azerbaijanian musical history contains arts of bards, laters phases contains classical modes. The researches of Azerbaijanian modes extend to the Medieval Age. The expand of 19th century European music affected Azerbaijanian culture, too. The early years of 20th century is reckoned as a new rising period in Azerbaijanin music. Uzeyir Hacibeyov composed Leyli and Majnun in that period which was the first opera of the East. Meanwhile, several musical high schools, conservatories, symphony orchestras, national instrumental orchestras, and theatres were established. The smphonic music which was established in 1920's had a major development in between 1940 and 1960. In between 1960 and 1980, younger generation, too, participated in artistic activities, alongside the older generation. In 1988-1994 Armenians invaded Karabagh and commited several genocides which some of the most known are called 20 January and Khojaly genocides. In that period, Azerbaijanian composes divided into three stages as 20 January, Karabagh, and Khojaly.
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The article is dedicated to the study of the lexis of the Commentary to Ps 1:1–76:21 in the John Alexander Psalter of 1337. It examines on the lexical level whether the conclusions reached in the first part of the article (that the translation of the Commentary is of Old Bulgarian Origin and is to be dated to the late 9th – early 10th c. and that the text of this Psalter preserves a considerable part of the archaic Cyrillo-Methodian and Preslav features of the initial translation) can be corroborated by a lexical analysis. Yet, the main aim of the paper is to check whether there are grounds to attribute the translation of the Commentary to a specific Old Bulgarian man of letters for whom there are indisputable evidence and linguistic proofs testifying which particular translations or original writings are his work. The first group of words examined consists of 275 lexemes attested in the translation of the Commentary which are not found in the vocabulary of the Old Bulgarian manuscript canon. They are compared to the lexis of two text corpora: the first one includes texts (both original and translated) with known authorship and the second one consists of texts by anonymous translators. The largest number of those 275 lexemes are found in the works of Constantine of Preslav (50) and John the Exarch (50), in the Paraenesis by Ephrem the Syrian (56), the Pandects of Antioch (55), the short version of the Chrysorrhoas (Zlatostruy) Collection (54) and Tsar Simeon’s Miscellany (51). The second group of words consists of 434 lexemes attested in the Commentary which have up to 5 uses in the Old Bulgarian manuscript canon. The largest number of those 434 lexemes are found in the Codex Suprasliensis (259), the Psalterium Sinaiticum (153) and the Euchologium (109); in the works of Constantine of Preslav (185), John the Exarch (173), and Clement of Ohrid (140); in the Paraenesis by Ephrem the Syrian (246), the short version of the Chrysorrhoas (Zlatostruy) Collection (229), the Pandects of Antioch (221), Simeon’s Miscellany (205), the Scete Paterikon (172) and the Knyazhiy Izbornik (133). The results of the analysis of the two groups of lexemes coincide to a high degree. The general conclusions of the lexical investigation in Part Two not only strongly confirm the early Old Bulgarian origin of the translation of Hesychius’ Commentary, but also allow a tentative attribution to Constantine of Preslav or John the Exarch.
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The purpose of the study is to identify related philosophical and artistic parallels between time-honored epochs of the Middle Ages and the present, as well as defining the forms of interaction between these links. Research methods. The choice of research strategies in studying the peculiarities of the socio-cultural system of isolated periods determined the application of systemic and integrated approaches that ensured the establishment of valuable socio- cultural functional elements within the historical development of mankind. The use of comparative and heuristic methods of research contributed to the identification of structural models and symbols that ensured the integrity and systemicity of the evolution of culture. In this context, we also use the heuristic method of research, which promotes the modeling of structural relationships within the sociocultural development of society, and also reflects the social relations and cultural and artistic forms of cooperation of various civilization types. The use of these methods of research contributed to obtaining their own theoretical results. The scientific novelty of the results obtained is the formulation and development of an actual topic, which in the scientific dimension has not received comprehensive and objective coverage and is being investigated for the first time. The idea is based on the fact that the results of comprehension of ideological and artistic forms of interaction of the Middle Ages and modernity are an important factor in the formation of a coherent historical and cultural model of human development. The interpretation of medieval philosophical imperatives in the formation of valuable categories of the present is noted. Conclusions. The development of the culture of mankind has demonstrated the presence of distinct ideological and artistic parallels in the distant periods of the Middle Ages and the present. It is noted that this similarity is due to the presence of internal mechanisms inspired by the ideological peculiarities of Christian society. It is stated that the results of comprehension of the connection of the mentioned epochs are an important factor in reflecting the social relations and cultural-artistic forms of the cooperation of various civilizational types. In this context, the historical and cultural model of human development acquires structural integrity and predictability in relation to the formation of valuable categories of the future.
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Review of: Frans van Liere "An Introduction to the Medieval Bible"; Cambridge: Cambridge University Press, 2014 XVI, 320 [6] ss. by: Dariusz Tabor
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Nastanak i urbano-ekonomski razvoj grada Tuzle vezan je za ekspolataciju izvora slane vode i proizvodnju soli. Jedinstven način proizvodnje soli, koji je u osnovi ostao isti od neolita (mlađeg kamenog doba) do današnjih dana, a radi se o procesu iskuhavanja slane vode, bio je razlog da Komisija za očuvanje nacionalnih spomenika Bosne i Hercegovine slani bunar iz osmanskog perioda, objekt stare Solane Kreka iz 1891. godine i kompleks slanih bunara s rezervarom i sonovodom na Boriću izgrađen krajem XIX. i tokom XX. vijeka, proglasi nacionalnim spomenicima u kategoriji industrijskog naslijeđa.
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Na površini od 47 km2 , koju zauzima ovaj sliv, smješteno je osam naselja. Idući od sjevera prema jugu ona se rasprostiru sljedećim redoslijedom: Breške, Dokanj, Kosci, Crno Blato, Svojtina , Brđani, Dolovi i Solina. Na veličinu, prostorni razmještaj, razvoj, kao i način gradnje ovih naselja utjecalo je više fizičko - geografskih i društveno - geografskih faktora. Oskudni arheološki ostaci i pisani dokumenti govore o tome da je ovo područje od najstarijih vremena bilo naseljeno. Gotovo u svim današnjim naseljima smještenim na obroncima Majevice nalaze se ostaci srednjovjekovnih nadgrobnih spomenika - stećaka (nekropole u Doknju, Breškama i Svojtini).
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Ne mogu, a da se ne osvrnem na skorašnji odlazak u Sarajevo. U osnovi, ništa posebno, poneka rupa i neravnina više na cesti, gužve i kamioni, sve kao i uvijek. Ipak, negdje u blizini Olova, pozornost mi je privukla hrpa neuredno ostavljenoga kamenja pored samoga puta. Pogled više i shvatila sam da je to gomila stećaka, pokislih i blatnjavih. Zastala sam na trenutak i promatrala najvažnije spomenike naše starije povijesti bačene na marginu, baš kao i sve druge važne stvari u nas. Okrenula sam se i ja ponovno svom materijalističkome svijetu i svakodnevnici. Ali, nisam mogla zaboraviti tu gomilu koja je evocirala sve ono što me nekada (a to nekada i nije bilo tako davno) interesiralo, o čemu sam sakupljala literaturu i laički proučavala sve što sam mogla pronaći, bilo kakav pisani materijal. Sada je sve to ostavljeno negdje po strani. A kada bolje razmislim, sve je to ponovno nekako pred nama. Ne prepoznaje se, jer predrasude i sumnje stavljaju koprenu na oči i sužavaju vidike. Kamene kugle, natpisi, ostaci koji svjedoče o postojanju kulture, pismenosti, a prije svega života na našemu području. Ne pomažu ni nastojanja onih rijetkih pojedinaca koji kulturu stavljaju prije svega, čak naprotiv. Živimo u vremenu koje ima prefiks fast, ništa drugo osim toga nije važno. Zanemaruju se činjenice o podrijetlu, poecima pismenosti, pa u skorije vrijeme i o pokušajima najhrabrijih da Bosnu učine kolijevkom europske civilizacije. Bez obzira na ishod, važni su pokušaji, ali...
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“Historiografija srednjeg vijeka, da bi se uspješno razvijala, zahtijeva posebno školovane kadrove, što je opet uslovljeno materijalnim sredstvima. Da bi mlad historičar, koji se priprema za naučni rad u ovoj oblasti, mogao uspješno da napreduje neophodno mu je znanje latinskog jezika, posebno srednjovjekovnog. Naime, najveći dio građe koja se odnosi na bosanski srednji vijek pisana je na latinskom ili talijanskom jeziku (a na tim jezicima su objavljeni i izvori). Danas je vrlo teško naći studenta historije koji bi se opredijelio za srednjovjekovnu historiju upravo zbog ovih teškoća. Potpuno ukidanje klasičnih gimnazija prilično je zamračilo perspektivu razvoja rada na srednjovjekovnoj historiji (isto to važi i za antičku historiju).”
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Nad Bosnom i Hercegovinom kroz povijest su se sudarale civilizacije, sukobljavale se i prožimale različite kulture, i prelamali se različiti interesi. Bili su to interesi naroda, koji tu žive, susjednih država, interesi europskih sila, a u novije vrijeme i Sjedinjenih Američkih Država ili kako se to danas obično kaže "interesi međunarodne zajednice". U cilju ostvarivanja tih interesa poduzimani su brojni ratni pohodi, mirovni procesi, pa čak su počinjali i svjetski ratovi. Jurišalo se na Bosnu, na Hercegovinu, ali i iz Bosne, i, iz Hercegovine, koje su za Turaka od Europe dijelili Sedd-i islam (zid islama) i Serhadd (krajina), a Europu od njih Antemurale Christianitatis (predziđe kršćanstva) i vojna krajina. Kasnije su zidove i predziđa nadomjestili protektorati, okupacije, diktature, komunistički režim, te na koncu opet protektorat.
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This paper is about three ancient grammars authored by Dionysius Thrax (Art of Grammar), Marcus Terentius Varro (On Latin Language), and Pāṇini (Eight Chapters). The paper gives relevant information on authors, the content of their works, and most importantly about the extent to which these works have been preserved to the present day. Further on, it explains facts surrounding the transmission of ancient works as well as the accompanying problems. The aim of this paper is to explain two paradoxes. First, that the oldest grammar is best preserved, namely Pāṇini's. And second, that it is preserved almost intact despite being transmitted by oral tradition.
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In the significant body of existing research on the notion of kalokagathia – an ideal of the accomplished man who combines physical beauty with social status and moral goodness –, the focus has so far been on the history of the formation of the terms that denoted this quality (καλὸς καὶ ἀγαθός, καλoσκἀγαθός, καλοκἀγαθία) in ancient Greece, on their usage during the classical period and – to a lesser extent – on the changes in their meaning during the Hellenistic period. Our history of this concept therefore lacks a mediaeval chapter. I propose to address this gap by analysing how Albert Magnus understood the Latin terms corresponding to kalokagathia in the Aristotelian texts of practical philosophy made accessible by Latin translators at the time (Nicomachean Ethics, Magna Moralia, Politics and Eudemian Ethics). I also offer a reflection on the factors that determine how a text is understood within the contingency space left open between its translation and its interpretation by the reader.
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