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In recent days, with anxiety a series of trials and plans are identifying for another replacement and revision of the Bulgarian position regarding EU membership of the Republic of Macedonia.
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Paweł Rogowski had undertaken a difficult and important task to comprehensively analyse the question of the use of oath in the medieval Polish laws. He discusses the forms and functions of the old oath against its historical and cultural background. His approach, however, is not free of errors and oversimplifications. This review article presents some polemic remarks upon the functioning of the oath in the old Polish laws.
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Is fame a valuable problem for historiography, or will it always remain in the domain of marketing experts? The English celebrity history, well-developed in the West, would react with a fervent refusal to any attempts at considering fame being thought ahistorical. This article is a review of three current works pertaining to the problem. Additionally, it attempts to determine whether a Polish historian can use its contents as fair examples of the current trends in celebrity history.
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The book of Rafał Smoczyński and Tomasz Zarycki is devoted to a sociological analysis of the space occupied by aristocracy, landed gentry, and nobility in the Polish field of power since the second half of the nineteenth century. It could be regarded as a recapitulation of our knowledge of the role of post-landowning communities in Poland in the twentieth and twenty-first centuries.
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The article studies the specifics of the visions of degeneration and regeneration in Bulgaria within the eugenics discourse and other intellectual and political discourses with which it interceded. Hence, certain concepts of modernity, historical time and identity are reconstructed as a result of biosocial engineering in Bulgaria at the end of the 19th century and especially during the interwar period. The analysis is structured in several sections, which address the following topics: biological images of social time as elaborated at the end of the 19th and the beginning of the 20th century; the racial anthropological perspective of the biologist Metodiy Popov towards national historical time; the psychologizations of the „national soul“ envisaged as undergoing social progress and/or decay, as well as the scientific-political versions of a „New Revival“ of the Bulgarian collective organism. The theme of biopolitical regeneration is interpreted as enriching the conceptual background of the „revivalist imagination“ in Bulgaria.
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The Ottoman conquest of Constantinople was a critical event in the history of the Balkans, that left its profound imprint on the notions of Bulgarians of their past and of their self-image. Behind the seemingly unambiguous evaluation of this event – a defeat of Christendom that has to do with the fall of the Bulgarian Kingdom – an observer could trace one more complicated, ambivalent picture. The paper marks some of its premises:A) The city was unsuccessfully attacked by Bulgarians several times in the past and they still think themselves through the prism of these wars. B) Byzantines (Greeks) and Ottomans (Turks) are the traditional enemies in the Bulgarian national mythology. Their conflict and their interrelations as a whole generate different reactions, multiple plots.C) In the nineteenth century when the foundations of Bulgarian nationalism were set up, Constantinople (Istanbul) was probably the city with the largest Bulgarian population and the stage for many of the important events in the Bulgarian society.This paper offers а brief review of the main types of Bulgarian texts from the 19th and early 20th centuries dealing with the fall of Constantinople, comparing them with some Byzantine sources, with some Greek and other interpretations of this event and focuses on one not so popular dramatic work, written in verses by Svetoslav Milarov in the early 1870s. Here the ambivalent attitude of a part of Bulgarian society to the Ottoman conquest of Constantinople was more visible.
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The purpose of the research. The aim of the article is to create a coherent picture of the transformation of the forms of liturgical texts as representatives of the sacredness from the Middle Ages to the Contemporary Period in the context of the medieval and modern its paradigms. Research methodology is a combination of historical, cultural, comparative, liturgical, contextual methods, with the help of which the specificity of the liturgical texts of various Christian denominations from the Middle Ages to the present as representatives of the sacral was characterized. Scientific novelty of the work lies in the fact that in Ukrainian science for the first time the mechanisms of transformation of the forms of sacred texts in liturgical music from the Middle Ages to the Modern and Contemporary Period were shown. Conclusions. In the Middle Ages the sacred text of the divine service appears as a syncretic unity of the verbal and transcendent, where the latter is represented through the aesthetic component. Religious communication in medieval divine service is accomplished through the transcendental dimension of the sacrament of the Eucharist, in which the prayermeditative function is a priority, and the proclamation of the Word of God is in the background. The anthropocentric dimension of the culture of the Modern Period has modified the form of the manifestation of the sacredness in the church art, which led to the separation of the verbal component from the transcendent and, accordingly, from the aesthetic. In the new Protestant churches the modification is associated with the rejection of the sacrament as a transcendent dimension of the rite and is marked by the strengthening of the verbal factor through the proclamation of the Word of God in the sermon. In traditional churches, while maintaining the classical sacramental theology, there is a two-vector approach to the use of liturgical texts, where during the XVII–XX centuries actual become services alternately either in sacral or in national languages.
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In the last decade of the 19th century the Bulgarians appeared in the theatrical life in Ottoman Salonica. Their theatrical activities and their preferences were entirely in line with those of the Jewish and Greek communities in the city. The prevalent performances were those dedicated to some charity cause and presented patriotic themes. The theatrical activities of the Bulgarians were driven mostly by teachers and students at the Bulgarian educational institutions.
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The article aims at exploring the celebration of the Day of the Slavic Apostles Cyril and Methodius among the Southern Slavs in the 19th and 20th centuries. The personality, activity, cultural and historical heritage of Saints Cyril and Methodius were imposed permanently in the mass consciousness of the Slavic nations in the 19th century owing to Slavic studies, the Slavophil movement and the Orthodox and Catholic Churches. This holiday evolved faster and more widely among Western Catholic Slavs than among Eastern Orthodox Slavs, and through a third model, unique only to the Bulgarians. They have the oldest tradition among all Slavic peoples in this area. On the basis of that historical tradition and actual political necessity in Bulgaria, a transition from the celebration of the Slavic Apostles Cyril and Methodius from the religious sphere to civil life occurred already in the mid-19th century. The Day of the Slavic Apostles Cyril and Methodius became the first Bulgarian national holiday celebrated on May 11 on the Orthodox Church Calendar. After the change of calendar style in 1916, this holiday began to be celebrated on May 24. Among Slovenians and Croats this holiday is part of the Catholic Church calendar on July 5. Among the Serbs throughout the 19th and early 20th centuries there was absolutely no tradition of civil or church celebration of Cyril and Methodius. In the Republic of Northern Macedonia the Day of the Slavic Apostles became an official holiday in 1998, in the Republic of Serbia – as late as in 2019. In both countries, as in Bulgaria, it is celebrated on 24 May.
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The paper presents one episode in the life of Ivan Naydenov (1834–1910), Bulgarian journalist from Constantinople and social activist: the robbery that occurred when he was travelling to be engaged in his native Kazanlak. Different documents – newspaper information, memoirs and a short story – narrate the adventure and offer a slightly different image of two events that are interesting from an ethnographic and historiographic perspective.
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From their settlement in the sixteenth to the mid-twentieth century, the social life of Jews in Sarajevo, as in the rest of Bosnia, Bosnia and Herzegovina, was not marked by particularly great and important events, noticeably prominent and well-known personalities, nor significant rebellions, battles and social movements, famous leaders or rebels, nor did it cause important diplomatic interest or actions like some other points or processes of Bosnian and Herzegovinian history. Nevertheless, the settled local urban population, that was extremely loyal to all state constructs in this area, left an indelible trace in the mosaic of confessional strata in the towns of Bosnia and Herzegovina through their quiet life and activities in the fields of economy and culture. The aim of this work is to provide a contribution to the development of one of the components of the Jewish community in Sarajevo, which was the specific way of inclusion into the public life through political engagement, that is to say representative bodies, with an accent on the pragmatic action of their social elites who, from their part, with the goal of conducting successful business transactions and leading a peaceful life within the community, attempted to use all the advantages of the political systems, from the classical Ottoman one, the period of reforms in the Ottoman Empire, the Austro-Hungarian one, to the system within the Kingdom of the Serbs, Croats and Slovenes / Yugoslavia on the eve of a new global conflict.
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The article deals with the scientific contributions of Petar Dinekov to the biography of Marin Drinov, as well as the documents published by him from the archive of the great Bulgarian scientist. A series of articles, studios and books of the then young author, which were published in the 1930s and early 1940s in various scholarly journals and popular magazines and newspapers, are mainly analyzed. With them P. Dinekov appeared in front of the reading audience, established himself as an author and at the same time contributed to the construction of a more complete and documented image of M. Drinov and to the discovery of his place, role and importance in the development of the Bulgarian historical science, linguistics, folklore and ethnography. Dinekov’s publications also address important aspects of Drinov’s social and political activity.
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Marin Drinov’s stay in the Czech lands, with interruptions between September 1867 and November 1869, came at a crucial moment in his life, when the young and talented graduate of the Russian Slavic School took the path of science on his own. The first prolonged stay of the novice historian in Central Europe brought the first results of his work as a scholar. In all of them the handwriting of the Medievalist is evident, but also of the revivalist, which reveals M. Drinov as a person who used his professional pen in the service of his country. His teacher, the famous Russian Slav scholar Osip Bodiansky, was well known in the circles of scholars around the National Museum in Prague and it is no surprise that his alumnus quickly established closest ties in these circles. The article highlights the most important moments in the biographies of the Old Czechs’ leaders František Palacky (1798–1876), František Ladislav Rieger (1818–1903), František Brown (1810–1880), Jan Stanislav Skreyszowski (1831–1883). Drinov’s association with the Old Czechs’ leaders was also facilitated by the good contacts of his friend Vasil D. Stoyanov with them. The article presents the cooperation of the two Bulgarians with the Old Czechs in connection with their main project of that time – the establishment of the Bulgarian Literary Society. During his second stay in Bohemia, Drinov also made contact with representatives of the younger generation in the Оld Czech environment. The author concludes that the close links of the Bulgarian historian with the Old Czechs were favored by long-established friendships, but were also the result of the personal preference of the conservative minded Bulgarian.
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Prof. Marin Drinov died in Kharkov in February 1906. As a token of respect for his services as a scholar and public figure, the Bulgarian government decided that his mortal remains should be transferred to and buried in Bulgaria. Professor Ivan D. Shishmanov, Minister of Education, was charged with this task. He in turn instructed Prof. Vasil Zlatarski and Pencho Slaveikov to arrange the transfer of the bones of the great scientist and public figure. For various reasons, this was done in 1908.
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As a historical scholar, Professor Marin Drinov attached great importance to the auxiliary historical sciences and especially to paleography, which deals with written sources for medieval history. As a researcher throughout his life, he studied a vast amount of written documents. His desire was to encourage his contemporaries in Bulgaria to start collecting such sources from the Bulgarian lands. To this end, in the late 1870s, he compiled a short “Guide”, which published the magazine “Letostruy”, in which he gave brief guidelines on how to carry out this activity.
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The text consists of two parts – research and documentary. The documentary contains 13 letters from the period 1873–1875, which have not hitherto been in the range of vision of historical science. With some conventionality, they are defined as “letters to and from Chorbadji Patyo”, as Pavel Popov (Poppetrov, p. Petrov) from Vidrare is known. The research section sets out the archaeographic principles that the publication adheres to. The author also depicts a portrait of Chorbaji Patyo, who developed both legal and illegal social activity, managing to be friends with both Midhat Pasha and Levski.
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