Dawni mieszkańcy Garbar w ujęciu biokulturowym

Author(s): Agata Przesmycka,Krzysztof Szostek,Elżbieta Niedźwiecka,Sławomir Dryja,Aleksandra Lempart,Elżbieta Haduch / Language(s): English Issue: 1/2015

The present work analyses the bone material unearthed at the graveyard of St Peter the Little’s Church in Garbary. The study is based on research from the years 1978 and 2012. A total of 111 skeletons were analysed, all of them of medium condition, dating back to the modern period. The material’s diversity level was verified by biological distance assessment. Ward’s method was used for selected measurement features of the neurocranium and the facial skeleton. Sex and age were established simultaneously by means of methods commonly applied in anthropology. The assessment was based on the morphology of the skull and pelvic bones as well as the deciduous and permanent teeth eruption sequence. Cranial measurements and indices were subjected to analysis. Osteometric data provided the basis for an analysis of long bone symmetry, limb length and proportions and bone massiveness indices. A multi-planar reconstruction of individuals’ stature was performed by means of regression formulas developed by various authors. Sexual dimorphism index served indirectly as a measurement of the living conditions of individuals in the population, whereas an analysis of muscular and skeletal stress markers on bones allowed us to evaluate build types. Calculated life expectancy table parameters were used to recreate e.g. individuals’ lifespans and life expectancy structure (by age at death) characteristic of historical populations of Krakow. /W pracy dokonano analizy materiału kostnego wyeksplorowanego z obszaru cmentarza przy kościele św. Piotra Małego na Garbarach. Badania prowadzone były w latach 1978 i 2012. Analizie poddano 111 szkieletów, o średnim stanie zachowania, datowanych na okres nowożytny. Sprawdzono stopień różnorodności materiału z wykorzystaniem oceny odległości biologicznej. Zastosowano metodę Warda dla wybranych cech pomiarowych mózgoczaszki i twarzoczaszki. Płeć i wiek zostały ocenione kompleksowo z zastosowaniem metod powszechnie przyjętych w antropologii. Wykorzystano ku temu morfologię czaszki i kości miednicznych, jak również sekwencję wyrzynania się zębów mlecznych i stałych. Analizie poddano pomiary i wskaźniki czaszek. W oparciu o pomiary osteometryczne wykonano analizę symetryczności kości długich, długości i proporcji kończyn oraz wskaźników masywności kości. Wielopłaszczyznową rekonstrukcję wysokości ciała osobników przeprowadzono przy użyciu równań regresji różnych autorów. Wskaźnik dymorfizmu płciowego pośrednio posłużył jako miara warunków życia osobników w populacji, natomiast analiza wyznaczników stresu mięśniowo-szkieletowego na kościach pozwoliła na ocenę typu budowy ciała. Obliczone parametry tablicy wymieralności posłużyły odtworzeniu m.in. długości życia osobników i struktury wymieralności według wieku zmarłych zachodzącej w jednej z dawnych populacji krakowskich.

Wyrazy pobożności eliańskiej karmelitów w dobie nowożytnej

Author(s): Szymon Sułecki / Language(s): German Issue: 1/2015

Der Prophet Elija gilt in der karmelitanischen Tradition für den geistlichen Stifter des Ordens. Seit Beginn, also der Behauptung des Karmelitenordens im 13. Jahrhundert, ist er der geistliche Führer der Karmeliten. Die Frömmigkeit des Ordens, die an Elija gerichtet wurde, intensivierte sich im 17. Jahrhundert auf der Grundlage der historiographischen Werke der Karmeliten sowie deren Kritik durch Bollandisten. Zu Ausdrücken elianischer Tradition gehörten die Elemente des Ordenskleides und des Ordenswappens, die Ikonografie, die Annahme von Ordensnamen, die Literatur und die Liturgie. /Prorok Eliasz w tradycji karmelitańskiej uchodzi za duchowego założyciela zakonu. Od początków sformalizowania zakonu karmelitów w XIII wieku jest on dla nich przewodnikiem duchowym. Pobożność zakonna skierowana ku Eliaszowi zintensyfikowała się w XVII wieku na skutek karmelitańskich prac historiograficznych, a także ich krytyki przez bollandystów. Wyrazem eliańskiej tradycji były elementy habitu i herbu zakonnego, ikonografia, przybieranie imion zakonnych, piśmiennictwo oraz liturgia.

Anotácie

Author(s): Mária Fedorčáková,Mikuláš Jančura,Marta Sendeková,Monika Ďuďáková,Lucia Tokárová / Language(s): Slovak Issue: 2/2016

VAJDA, BARNABÁS – GAUCSÍK, ISTVÁN (EDS.). VÁROSTÖRTÉNETI FEJEZETEK A CSEHSZLOVÁK SZOCIALIZMUS KORÁBÓL : AZ URBANIZÁCIÓ FORMÁI DÉL-SZLOVÁKIÁBAN. DZURIKANINOVÁ, NIKOLETA (ED.). VOJENSKÉ KONFLIKTY V DEJINÁCH EURÓPY. STRETNUTIE MLADÝCH HISTORIKOV V. ČOVAN, MIROSLAV. HISTORICKÉ NÁPISY ZO ŠARIŠA DO ROKU 1650. CORPUS INSCRIPTIONUM SLOVACIAE 1. NÁPISY NA SLOVENSKU. LAURENCE, RAY. ŘÍM V ROCE 300 N. L. – TURISTICKÝ PRŮVODCE PO STAROVĚKÉM SVĚTĚ. TATRANSKÝ, ADAM. STOROČIE KOŠICKÝCH ELEKTRIČIEK, 1913 – 2013. GLEJTEK, MIROSLAV – LABANC, PETER. CVIČENIE Z HISTORICKEJ CHRONOLÓGIE : SPÔSOBY DATOVANIA V STREDOVEKOM UHORSKU. GLEJTEK, MIROSLAV – LABANC, PETER. CVIČENIA ZO STREDOVEKEJ LATINSKEJ PALEOGRAFIE : UHORSKÉ LISTINNÉ PÍSMO V 13. - 16. STOROČÍ.

SUBSTANŢA EPICĂ A LEGENDEI VÂNĂTORII RITUALE A ANIMALULUI-CĂLĂUZĂ LA TRIBURILE EURASIATICE ŞI LA POPOARELE ÎNVECINATE DIN EVUL MEDIU

Author(s): Victor Spinei / Language(s): English,Romanian Issue: 1/2014

The legendary cycle of the ritual hunt of the so-called guiding animal (das wegweisende Tier, l’animal-guide) benefited from an ample diffusion in space and time, as it was identified among numerous ethnic groups within Europe and Asia, in Antiquity and in theMiddle Ages, sometimes with unblurred echoes in the subsequent eras. The myths circumscribed to this thematic conglomerate do not represent a simple episode within the current ritual practices, but they embody insightful connections with the overall ancestral religious beliefs, with implacable demographic restructurings and with profoundly meaningful political moments. The essence of the legends related to the ritual hunt of the guiding-animal consisted of pursuing and even sacrificing a wild mammal (more rarely a domestic one), by a human community, led by the animal towards a convenient place. In this place, an important settlement, a city, a house of worship, a state body or one that provided appropriate standards of living was founded. Either the animal was tracked down within a hunting enterprise, or the animal itself assumed the guidance of a community; the latter accepted this position because it felt that it would be profitable for its destiny. The purpose of involving the animal in the life of the human group was to help it get out of a precarious condition and to offer it better standards of living. Hence, the larval state, without any horizon, was surpassed and a preponderant position within the terrestrial universe was acquired. The animal in question was endowed with condescendence, with an infallible sense of orientation and a miraculous force, which induces the idea that it was an emissary of the divinity. Although ritual-hunt legends were created in several places of the world, one cannot exclude influences and borrowings – mostly concerning details – among neighbouring communities, stimulated mostly by the migration of human masses and by the improvement of the commercial, confessional or other types of relations. As the migratory waves crossed transcontinental routes and they adopted foreign idioms, going through acculturation, confessional proselytism and activating other complex interconnection networks, they transferred and proliferated customs, myths and rituals of highly diverse origins. That, all the more as humankind has never and nowhere had an evolution with autarchic attributes.

Списък на публикациите на Иван Венедиков

Author(s): Ivan Venedikov / Language(s): Turkish,English,Bulgarian,French,Russian,German Issue: 19/2011

Кръпките по дрехите на македонизма

Author(s): Voin Bozhinov / Language(s): Bulgarian Issue: 3/2013

The Republic of Macedonia exists on the European political map for more than two decades. For this not short time period, very few things in the young country have changed.

The Image of Maria Lekapene, Peter and the Byzantine-Bulgarian Relations between 927 and 969 in the Light of Old Russian Sources

Author(s): Zofia A. Brzozowska / Language(s): English Issue: 1/2017

The notes on Maria Lekapene, the granddaughter of the Byzantine Emperor Romanos I Lekapenos and on her husband, Peter of Bulgaria are to be found in several medieval Russian historiographical texts: in the Russian Primary Chronicle, in the second edition of the Hellenic and Roman Chroni¬cle from the first half of the 15th century and in two related compilations of the sixteenth century, i.e. the Russian Chronograph of 1512 and the Nikon Chronicle. There is no doubt, that Old Russian authors derived information primarily from the Old Bulgarian translation of the B-edition of the Georgius Monachus Continuatus. In Old Russian texts we can find dependencies on the chronicles of John Zonaras and Constantine Manasses (known in their Slavic translation) as well as the elements taken from the medieval Bulgarian sources (glosses to the text of the chronicle of Constantine Manasses and the lives of St. John of Rila).

Създаване и запазване на колективната памет за военни конфликти в османската погранична периферия: битките на Михай Витязул с Османската империя по време на войната със Свещената лига (1593–1606)

Author(s): Stefka Parveva / Language(s): Bulgarian Issue: 3-4/2015

This study focuses on some aspects of the ways and mechanisms for preserving the memory of traumatic events during military conflicts among the subjects of the Sultan. These aspects have to do with the functioning of the Ottoman bureaucratic, judicial and military institutions on local and central level, and communication with the local population. For this purpose, the study analyzes the case with the citizens of Silistra and their conduct, as well as that of the Ottoman authorities, during and after the war with the Holy League in 1593–1606 and the late 17th century. The analysis of the sources reveals that the process of preserving and passing on the information involved functionaries from all levels of the Ottoman hierarchy and that various bureaucratic practices were applied related to the registration and taxation of the population, and to the creation of formal and informal archival collections. There were several ways of preserving and passing on of the memory: by means of written communication among the institutions (through document flow toward the centre and back to the provinces); by oral communication between the representatives of the authorities and taxpayers in the kadı court, and discussions among the members of the community and its elders who attended the court sittings. Written evidence of the war events, or more specifically, of the feelings that overwhelmed the people and the disturbing thoughts that haunted them in those troubled times was left by a number of literate Bulgarians in marginal notes on pages of liturgical books and even on church walls. These short notes testify that the clash between the warring armies did not bring any hope to the Christians, but only fear in their souls and awareness of the trouble that had befallen them in those “severe and turbulent times”. Finally, the folklore also provides information about the war, transforming in a specific way the memory of events and people, people’s attitude towards the afflictions that befell on them. The analyzed sources show that the memory which the Bulgarians have preserved and transmitted to next generations is charged with predominantly negative assessment of the traumatic events during the war and of Michael Viteazul’s image. It seems that the scope of the devastation and the suffering caused by the Wallachian armies to the Christian population were a stronger factor in the process of constructing the collective memory of the events than the war victories of the Voivode over the Ottoman ruler in the lands south of the Danube. That is why the themes of killing, enslavement and displacement of the population as well as the motif of the unforgivable sin of Voivode Michael stand out in the Ottoman documents, in the marginal notes, and the folk songs.

На границата на османското пространство: Видин, ХV – първата половина на ХVІІІ в.

Author(s): Rossitsa Gradeva / Language(s): Bulgarian Issue: 3-4/2015

Based on a variety of mainly Ottoman primary sources – kadı sicills, tapu tahrir defters, single documents, as well as contemporary narratives, the article aims at elucidating the impact of the wars waged by the Ottomans with their neighbours at a time of expansion and retreat in one Ottoman border region and city. More specifically it analyses the influence of the war and the frontier on the defence system and the military institutions, on the establishment and development of the provincial administration and the agrarian regime over a period of nearly four centuries. The focus is on the city of Vidin during the wars at the end of the 17th and the beginning of the 18th century following which it again came at the frontline of Ottoman defence, and on the influence of the frontier on the relations between the two main religious communities in the region, the Muslims and the Orthodox Christians.

Конференция "Религия и церковь в Болгарии. Социальные и культурные измерения православия и его специфика в болгарских землях"

Author(s): Rumyana Radkova,I Bogomilova,Christo Temelski,Svetlana Kujumdzieva,Evgeni Radushev / Language(s): Russian Issue: 3-4/1998

Интеграция и дезинтеграция, этнос и региональность

Author(s): Tamara Stoilova / Language(s): Russian Issue: 3/1995

Преобразуване на византийския Адрианопол в османския Одрин (ХІV‒ХVІ в.)

Author(s): Stefan Dimitrov / Language(s): Bulgarian Issue: 1-2/2016

Based on unpublished Ottoman tax registers (tapu tahrir defteri) kept at the Ottoman archives in Istanbul, the article examines the process of transformation of the Byzantine town of Adrianople into the Ottoman Edirne; the change in the architectural and ethnical and confessional layout of the city; the location of a part of the Muslim and Christian population and of the urban quarters inhabited by them; the Jewish communities and the dynamics in the quantitative indicators of the registered households; the condition, designation and functions of the ancient and medieval fortress of Adrianople and the way in which it fitted into the new Ottoman urban setting. Having surrendered voluntarily the fortress of Adrianople to the Ottoman, the Christian population was granted the right to continue to reside in its quarters in its interior. In the 16th century massive communities of Christian citizens inhabited the space among the fortress walls of the Byzantine fortress and the majority of their neighborhoods were situated around churches and bore the name of the respective church, while others were named after their current or former priests. Upon the conquest of the city by the Ottoman troops some of the churches in the fortress were turned into mosques for the purpose of demonstrating the dominant position of Islam and meeting the spiritual needs of the Muslim population. After the takeover of Edirne the Muslim population settled outside the walls of the ancient and medieval fortress, where it set up its neighborhoods. Besides Muslims and Christians many Jews continued to live in the city as well. They included romaniotes as well as Jews from the sepharadim and ashkenazim groups.

Свети Домниус – спорни моменти за живота и мощите

Author(s): Stefan Kolev / Language(s): Bulgarian Issue: 1/2017

Saint Domnius is one of the saints most venerated in Dalmatia. He was patron of the city of Split. His life is surrounded by a number of controversial moments. There are two main thesis. He was born in Antioch but when he was born. According to the first thesis he lived during the time of Saint Peter and was appointed bishop of Dalmatia by him. The second version claims that he lived in the time of Emperor Diocletian (284 – 305) and was martyred at his order. Saint Domnius was buried in Salona. His relics are moved to Split in the beginning of VII c. and placed in the mausoleum of Diocletian which was transformed into cathedral. The text focuses on translation of relics to Rome which took place in the middle of VII c. Last part of the text is about the Festivity of Saint Domnius in Split and the important consecration of the new baroque altar in 1770 when the relics were moved for the last time.

МИГРАЦИИ НА НАСЕЛЕНИЕ В РАЙОНА НА САКАР ПЛАНИНА (XV–XVI В.)

Author(s): Stefan Dimitrov / Language(s): Bulgarian Issue: 2/2017

Throughout the 15th and 16th centuries, the Ottoman Empire has expanded its territory on the Balkan Peninsula, by permanent military crusades. As a result of the continuous military operations, to the territory of the empire have been included new lands and peoples, leading to the emergence of new military-administrative divisions. Some of them have inherited those from the Second Bulgarian Kingdom era, and some of them have arose out in the course of the Ottoman conquest.The population migration is a different result of the Ottoman territorial expansion. As a result of the process, on the territory of the Medieval Bulgarian State and Byzantium have voluntarily or forcibly settled Muslim and non-Muslim population, leading to the changes in the ethno-religious, social and professional structure of the villages and towns on the Balkans. Among the urban and rural population of the Sakar Mountain region have settled representatives of various military formations, the Muslim cult, craftsmen, traders and persons engaged in agriculture and cattle breeding, who have migrated from different parts of the Balkans and Asia Minor and have settled in the specified area of the Bulgarian and Balkan territory.The present report shall follow the migration of the Muslim and non-Muslim population in the town of Edirne and the villages, part of the Edirne kaza during the period 15th – 16th century, on the basis of unpublished Ottoman tax registers from the tapu tahrir defterleri group, stored in the funds of the National Library "St. St. Cyril and Methodius" in Sofia and the Ottoman Archive in Istanbul.

Роль импортных материалов в создании костюмных комплексов городского населения Молдавского княжества XV—XVII вв.

Author(s): Natalia M. Kalashnikova / Language(s): Russian Issue: 6/2017

The article analyzes written, graphic and material sources about extensive and active trade relations of the Principality of Moldavia that played an important role in formation of costumes worn by various estates in Moldavian cities in 15th—17th century. As the so-called “Tartar route”, one of the most actively used trade routes of 13th—14th century: from German cities to Lviv and Kamianets-Podilskyi and farther to Tighina (Bender) and Black Sea ports of Billhorod-Dnistrovsky and Caffa (Feodosia) constantly became more and more dangerous, merchants gradually ceased to use it and, in late 14th — early 15th centuries, adapted new “Moldavian route” from Krakov and Lviv to Suceava, Galats, Bilhorod and Caffa. Thus, it were Krakov and Lviv that secured Moldavian trade with Poland, Germany, Flanders, and Italy. Due to this route and arrival of oriental and, later, western imported materials (textiles, jewelery, etc.) in 16th—17th centuries, the costumes of Moldavian nobility were formed. First, Byzantine (as earlier in time) elements prevailed in these costumes, later to be replaced by West European fashion trends. The former reached Moldavia through neighboring Balkan countries, and the latter through Hungary and Poland.

Medzi radnicou a kostolom: mestská škola v Bardejove v stredoveku

Author(s): Mária Fedorčáková / Language(s): Slovak Issue: 2/2017

This article describes the city school and education in Bardejov in the Middle Ages. The development of school and education in Bardejov was strongly connected to the local church. Despite the city’s governance under the school, the education remained religious and teachers associated with ecclesiastical authorities. As the author points out, relation between schoolmaster and parish priest was not always respectable. The article explores educational level, social background and geographical origin of the individual lectors. It focuses on the duties of students, especially within the liturgical life of the parish church. The role of the city and its contribution to the school is described on payments from the town account books.

Kronika

Author(s): Ondřej Jirásek,Adam Górka,Mikuláš Jančura,Martin Počátko,Lucia Tokárová / Language(s): Slovak,English Issue: 2/2017

NEPLÁNOVANÉ PLÁNOVANÉ MESTÁ [UNPLANNED PLANNED CITIES] BRATISLAVA 8. NOVEMBER 2017; VÝSKUM KULTÚRNYCH DEJÍN V STREDNEJ EURÓPE [CULTURAL HISTORY IN CENTRAL EUROPE : PRESENT STATE AND PERSPECTIVES] RUŽOMBEROK 7. – 8. SEPTEMBER 2017; VOLNÝ ČAS V DĚJINÁCH [FREE TIME IN THE PAST] OPAVA 26. SEPTEMBER 2017; JUHOSLAVIZMUS VERZUS ČECHOSLOVAKIZMUS: KONFLIKTNÉ DEJINY IDEOLÓGIÍ V STREDNEJ A JUHOVÝCHODNEJ EURÓPE [YUGOSLAVISM VERSUS CZECHOSLOVAKISM: THE HISTORY OF CONFLICTING IDEOLOGIES IN CENTRAL AND SOUTH-EASTERN EUROPE] KOŠICE 4. OKTÓBER 2017; MEMORY IN URBAN SPACE: POSSIBILITIES AND LIMITS OF COMPARATIVE RESEARCH, KOŠICE 24. OKTÓBER 2017; WORKSHOP HISTORICAL TOWN ATLAS OF SLOVAKIA, BRATISLAVA 30. NOVEMBER – 1. DECEMBER 2017;

MENŢIONAREA DACIEI ÎNTR-UN SCURT TRATAT DE GEOGRAFIE DIN PERIOADA BIZANTINĂ TÂRZIE

Author(s): Victor Spinei / Language(s): Romanian,French Issue: 1/2010

Il y a plus d’un demi-siècle, dans un compte-rendu d’une grande acribie savante, fait pour le premier volume de la seconde édition de l’opus fondamental de Gyula Moravcsik, Byzantinoturcica, I, Die byzantinische Quellen der Geschichte der Türkvölker, Berlin, 1958, inséré dans le périodique Византийский временник, XVI, 1959, p. 271–287, Alexander Kazhdan a inclus le texte original d’un court traité de géographie réalisé par un auteur byzantin anonyme, mais sans y annexer cependant quelque commentaire. Son manuscrit est gardé dans les fonds du Musée d’Histoire de l’Etat, à Moscou (No. 415/509, pages 76–77 verso). Ce traité anonyme reflète les connaissances géographiques accumulées à un moment donné à propos de l’espace terrestre, tout en faisant aussi mention du nom de la Dacie, sous sa forme corrompue Δακεία, à la place de Δακία. Vu quele texte présentait un intérêt plus large et que, à ce que nous sachions, il n’avait pas encore attiré l’attention des spécialistes roumains, nous avons considéré nécessaire de le signaler dans une Addenda, jointe à une étude plus ancienne, réimprimée sur l’initiative des collègues de Bessarabie dans un volume paru aux Editions Cartdidact de Chişinău. A cette occasion-là j’ai formulé quelques considérations sur la description géographique byzantine, tout en précisant que celle-ci reflétait de façon prioritaire la structure de la mappemonde pendant l’Antiquité, l’auteur se permettant des rajouts infimes, avec des données afférentes à une période ultérieure, entre autres mentionnant les Hongrois (Ούγγροι). Peu avant l’apparition du volume de Chişinău, Sergey A. Ivanov a republié le texte de la description géographique dans un prestigieux périodique consacré à la civilisation byzantine de la capitale de la France, l’accompagnant d’une traduction en anglais et de certains commentaires, étude qui, par malheur, nous était inconnue à l’époque où nous avions rédigé l’Addenda à l’article dont on a fait mention. C’est pourquoi nous nous proposons, en l’occurrence – nous servant de l’ouvrage susmentionné –, de présenter la traduction roumaine pour le contenu du traité anonyme et de formuler quelques succinctes considérations en marge de celui-ci. Sergey A. Ivanov a observé que, à la différence de l’Europe Occidentale, où les informations du microtraité sont parfois erronées (par exemple la localisation de certaines provinces de la Gaule en Ibérie) et sommaires (ex.: on ignoredes centres urbains fameux, comme Rome, Venise etc.), les données sur le réseau urbain de l’Asie Mineure sont plus abondantes et plus correctes. Cette remarque concerne autant les villes byzantines, que celles détenues par les Turcs Seldjûqides, ce qui a permis l’hypothèse de l’origine anatolienne de l’auteur de cet ouvrage. D’autre part, il a avancé comme moment d’élaboration pour la description géographique la période comprise entre les années 1366–1390. Personnellement, on considère que ce diapason chronologique est de beaucoup trop restreint, c’est pourquoi il devrait être élargi pour le moins à la seconde moitié du XIVe siècle tout entière. Quant au nom de la Dacie, hormis son utilisation en connexion avec les réalités du monde antique au nord et au sud du Bas Danube, il a été employé au Moyen Age pour désigner la Danie / le Danemark (confusion parfois délibérée,d’autres fois inconsciente), mais aussi pour la nominalisation anachronique de certaines entités d’Etats de l’espace carpato-danubien disparues de la scène géopolitique continentale ou de certains territoires qui avaient acquis d’autres dénominations (Gothia, Gepidia, Avaria, Sclavonia, Patzinakia, Cumania, etc) après le recul de l’administration romaine et après le déferlement des grandes migrations germaniques et slaves. Parallèlement au nom de la Dacie, en différents écrits élaborés par les chroniqueurs et les lettrés byzantins à la fin du premier millénaire et à la première moitié du millénaire suivant on enregistre l’emploi à sens archaïsant de l’ethnonyme Daces, désignant les Serbes, les Hongrois, les Petchénègues, les Roumains etc. Outre les sources narratives, la Dacie du Bas Danube figure en plusieurs cartes datant d’une période proche de la date d’élaboration du minitraité byzantin. Parmi ces sources cartographiques, de notoriété restent notamment les cartes d’Ebstorf et d’Hereford, faites vers le milieu du XIIIe siècle et, respectivement, autour del’année 1300, de même que l’atlas catalan réalisé entre les années 1374–1376 à Mallorca, attribué à Abraham Cresques. La mention de la Dacie en plusieurs catégories de sources à l’époque médiévale, autant à l’Occident, qu’au Byzance, fait preuve que les échos de son rôle sur l’échiquier politique du monde antique s’est perpétué de façon viablele long des siècles.

Скито-сакски източници на орнамента бута

Author(s): Hasan Azizoglu Hasanov / Language(s): Bulgarian Issue: 4/2017

The author of the article explores origines and later revival of buta – an almond-shaped ornament with a sharp-curved upper end. The ornament is broadly used in decorative arts of many peoples in the East and is esteemed as the most ancient national ornament of Azerbaijan. According to the author, the earliest samples of buta date back to 8th century B.C.E. and come from the cultures of Scythians and Sakas, where the ornament had sacred and symbolical meaning. The revival of the ornament buta began in 12th century, during the reign of the Turkic dynasty Eldegizids on the territory of Azerbaijan and in the course of time it spread on whole of Greater Persia. In 16th century buta was conveyed to India by the Mughals, and hence – to the Great Britain, where buta became known as “Paisley pattern” after the town of Paisley – the textile-manifacturing center in Scotland. The author’s conclusion, based on comparative analyses of a multitude of examles from applied arts and architecture in whose decoration or form buta is used, is that Persian, Indian and Western cultures have borrowed both the ornament and its name from the Turkic peoples.

Хроника на една медиевистична есен

Author(s): Veneta Savova / Language(s): Bulgarian Issue: 02/2017