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The author of this study is concerned with researching the Bereg royal estate, which formed part of the frontier regions of the medieval Kingdom of Hungary. In the 11th century Bereg belonged to the great frontier county of Boržava, but formed an independent territory within it. A separate county organization under noble control was established in it only later. Its centre was a royal manor, where the kings of Hungary settled people of German origin in the first half of the 13th century. Its importance mainly lay in the fact that it was a dynastic property of the House of Arpád at least from the 11th century. It was a part of the Carpathian mountains dominated by forests. Members of the Arpád dynasty often went there to hunt. In Western Europe such properties were known as forestes and the prerogatives of the monarch prevailed there. It is very probable that forest properties of the dynasty including Bereg were also protected by special rights of the monarch in the Kingdom of Hungary. According to all the evidence, Bereg was a royal forest where members of the Arpád dynasty hunted, and it had an internal organization similar to that known from Western Europe.
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In the area from Senj to Maslenica many mediaeval sites have been documented. They are fortresses, sacral buildings and cemeteries from 5th to 16th centuries. Archaeological localities and the related finds from the areas of Senj, Sveti Juraj, Senj Starigrad, Stinica, Prizna, Jablanac,Karlobag, Starigrad-Paklenica and Rovanjska, which belong to early Christianity and the Croatian Middle Ages will be elaborated upon. The contribution is based on the results of previous archaeological research and surveys, which are already known and their own research.
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This paper discusses the function, purpose, place and formal characteristics of the Greek and Roman mythological motifs in the poems that are part of Carmina Burana, a medieval collection of poetry dating from the first half of the 13th century. Different relations established between the aforementioned motifs and lyrical subjects are also examined, as well as how these motifs fit into the context of the individual poem and the entirety of Carmina Burana. The paper focuses exclusively on the motifs which belong to the ancient Greek and Roman traditions, and not on those of the Judeo-Christian provenance, although the latter are numerous in their own right. Also, as Publius Ovidius Naso is often regarded as the main influence on the goliards, traces of his works and militaristic concepts of love visible in the poems of Carmina Burana are also highlighted and examined. The focus of this paper is on those poems which belong to the basic thematic elements usually attributed to the goliards, including tavern, wine, gambling, physical love and satirical and anticlerical overtones.
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The ambitious and expansionist western-directed policy of Emperor Justinian left his successors with an empty state treasury, a grim financial picture, and hard-to-defend areas against the barbarians in places such as Italy, Carthage and even southern Spain away from the centre. His successors tried to rule the state under these conditions, while at the same time Persians in the east, Avars and Slavs in the Balkans, and Lombards in Italy made the situation worse for them on the frontier. As a successful general, Maurice, who ascended the throne in 582, was a disciplined soldier who knew the financial situation of the empire very well. He signed an agreement that made significant gains for Byzantium with his risky but wise policy against the Sasanians in 591 and focused his military strategy on the Avar and Slavic invaders on the Danube frontier. However, the emperor’s over-disciplined character, his desire to fight, and his belief that a winter attack on the Slavs would be successful would bring an end to him. Eventually, a mutiny broke out within the tired and frustrated Balkan army during the preparations for the campaign in the winter of 602. Led by a soldier named Phocas, the rebels left the frontier and marched to the capital. With the help of the Greens, one of the city’s hippodrome factions, Phocas easily seized the capital and then captured and murdered Maurice who fled with his family. This study examines how the eastern frontier collapsed during brutal and violent reign of Phocas, who usurped the Byzantine throne between 602–610. A new perspective will be offered from the main sources of the period that connect Phocas’ terrorizing eight-year rule in the capital with the unprecedented westward military advancements of the Sasanians against the Romans.
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Dynamics of cultural processes in Primorye is analyzed in a wide chronological range: from Paleometal Epoch to the early Middle Ages. The problem of transition from ancient cultures to the medieval is considered; connection and continuity of archaeological cultures of Paleometal Epoch (Lidovskaya, Yankovskaya, Krounovskaya, Poltsevskaya) and the Middle Ages (Moheskaya, Smolninskaya) is established. One of the factors influencing cultural processes in region, its relative isolation that leads to long preservation of archaeological culture acts, promotes creation of multicultural communities. As a result of the spent researches it was found out that population of Lidovskaya cultures lived in North-East Primorye up to the 1st—2nd centuries AD; population of Yankovskaya culture, having come in the region, have pressed on the north population of Lidovskaya culture and partially assimilated it; contact between Yankovskaya and Krounovskaya cultures has led to their merging into Yankovsko-Krounovsky communities; contact between Krounovskaya and Poltsevskaya cultures in the 1st millennium AD resulted in Smolninskaya culture; population of Poltsevskaya culture have lived till an epoch of the early Middle Ages, have entered close contact with Sumo Mohe, having left after itself in Blagoslaveninskaya and Naifeldskaya groups of Moheskaya culture, created subsequently the state Bohai; steady independent development of traditions is fixed in Troitskaya group of Moheskaya culture.
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The subject of article is the history of the musical and poetic composition of the Christmas sticheron “Σήμερον ὁ Χριστός” by Johann Damascene with the Gospel quotation “Glory to God in the highest, and on earth peace, and good will toward men” (Lk. 2:14), as well as the circle of associated stichera in Byzantine, Old Russian and Kiev-Lithuanian traditions. The musical text of the hymns is represented in Greek manuscripts by Chartres, Coislin and middle-Byzantine neumes; Old Russian chant books were analyzed using znamenny neumes and singer notation; and Kiev manuscripts - using Kievan five-line notation records. The melody of the Christmas sticheron emphasizes the importance of the Gospel quotation with long melismatic musical fragments of the quotation itself and the previous sentence. This sticheron became a model for several hymns to Epiphany, Purification of the Most Holy Mother of God, Annunciation and Entry into the Temple of the Most Holy Mother of God, the majority of which were excluded from liturgical use. There are various ways of creating a new sticheron based on the model: prosomoion may be a calque or an independent composition with certain elements of model tune. The latter case of the sticheron to the Entry into the Temple “Σήμερον τῷ ναῷ προσάγεται” has its own musical text history in three traditions, independent from that of the model. Chants of Old Russian manuscripts of 11th-14th centuries are similar to those of a Byzantine origin, but in the 15th-17th centuries the music of these two traditions has developed in different ways. The Kievan chant tradition, similar to both Old Russian and Byzantine ones, is a point of intersection of chant cultures.
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The geopolitical position of the Mediterranean countries where Islam maintains considerable growth and influence, the countries where it establishes important cultural and civilizational focal points such as Egypt, Syria, Cyprus, Crete, North Africa, Sicily and Spain, the Indo-Pakistani subcontinent, as well as Turkey and a part of the Balkans, has enabled, since the days of yore up to the present time, the widest encounters between the East and the West. In war and peace, the influences of ancient Egypt, Greece, Persia, Carthage and Rome, have been confronting and replacing each other, which transfered to Christianity and Islam in the epoch of the early Middle Ages. Via Muslim Spain and Italy, Aristotle's philosophy, natural sciences and learning spread by Arab interpreters, translators and commentators of Aristotle, came in the form which has transformed European thought. There was a new influx of Greek ideas along with the arrival of the Neo-Platonists, after the closure of their schools in Athens, in 529. Muslim cities became centers of science in which Greek, Persian, Syriac, Jewish and Indian ideas intertwined. Islam, Islamic culture and philosophy, faced other religions and teachings, as well as a different understanding and adoption of its own theory and practice, while there were ongoing and developing polemics, dialogues, disputes with Jews, Christians, Buddhists, Zoroastrians, Mazdaists and the preservers of Greek philosophical teachings.
More...Uvod u prvu filozofsku kritiku teologije i mistike u epohi religije: transformacija metafizike, latinsko-jevrejski averoizam/rušdizam, evropsko prosvjetiteljstvo i sekularizacija
New Aristotel, Rushdian-averroistic Aristotelianism and Ibn Rushd and their Arab and Latin interpreters, followers and protagonists, in spite of persecution, headed by the pope, inevitably have penetrated the European schools and universities (Paris, Oxford, Cologne, Bologna, Padua, Dubrovnik).
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Meeting of the Arabic language and Arabic linguistics with a region of Europe began in the 7th century A.D. For the eight centuries (from 711 to 1492), while the Arabs ruled Spain, Arabic was the language of administration, speech and literary language of all Arabs, and the local people showed their sympathy for this language.
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The paper presents, from the perspective of spiritual, aesthetic, artistic and historical significance, some of the most relevant works of Islamic art in Spain from the blooming period of Muslim culture in it. The paper is divided into two parts. In the first part we develop discourse about the Great Mosque in Cordoba, one of the most famous monuments of religious art of Islam.
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The main purpose of this article is presentation of chosen aspects which say about functioning of the thought and creation of Hildegard of Bingen in XX and XXI century. Wide interest of this creation is in this article a form of representation of growing tendency of resumption of the long lost spiritual dimension of live. Interest about creation and person of Hildegard started to becoming more popular after the period of philological works which recalled her work. Hildegard’s works became source of inspiration for philologists, philosophers, theologians, artists and musicologists. There are many Companies of Friends of Hildegard which propagate her ideas. In the context of today’s crisis of culture her admonitions to clergy and her ideas of philosophy of man seems very actual. In this sphere idea of Christian humanism is especially important. Current and important are her opinions about scientific research especially about distinction of good and evil knowledge (scientia bona, scientia mala). Also idea of moderation and idea of human to earth relation. This is probably the reason why dietetics and medicine of her are so popular in this days. Thanks to that, Hildegard of Bingen from old middle ages enters into new middle ages which perhaps will come to be.
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In our reflection on Europe’s cultural identity, we will refer to its three sources: Greek philosophy, Roman law, and Christianity. The third source, Christianity, is considered to be the heart of medieval culture, which created Europe based on evangelical values such as truth, love, compassion, humility, equality, fraternity, freedom, and human dignity. Nevertheless, the medieval era is still being depreciated and ignored like no other. The myth of the “dark” Middle Ages, promoted in the Renaissance, passed on and deepened in subsequent eras, became permanent and has a lasting place in the common consciousness. Medievalists ask: “why is this happening?” In popular discourse, we constantly hear the epithet about the “dark” Middle Ages. The presented research aims to determine the state of knowledge about medieval culture as well as contemporary people’s perceptions of that era. The results of surveys aimed at examining the presence of the myth about the “dark” Middle Ages in the awareness of contemporary society may be a contribution to further research on this phenomenon. The importance of this problem lies in the fact that it reflects contemporary man’s relationship to the values represented by medieval culture.
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The author of the article proposes the concept of the New Middle Ages and describes the modern and postmodern transformation taking place in Western culture, which is similar to the medieval period’s transition from the Greek-Roman world to the Christian world. With the help of the New Middle Ages concept, the transition from the Christian world to a presently unknown world of new values corresponding to the paradigms of science and technology can be defined. Such a transition is expressed by Friedrich Nietzsche’s idea of nihilism. It contains the postulate about a new man and a postulate about new values in response to the phenomenon of God’s death in the modern and post-modern world. Nietzsche’s nihilism is closely related to the fundamental changes taking place in Western culture. It not only includes negating the values that are the basis of the Christian world, but also the necessity to found new values based on the awareness of the absence of God who guarantees these Christian values. Nietzsche’s nihilism is also a critical reference to those attitudes, ones that do not notice such change of values at all or denies it altogether.
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In our paper we deal with testaments of clergymen in the Kingdom of Hungary in the Middle Ages in relation with bishops and archbishops. As the highest ranked officials of the Church, bishops represented guarantees and protectors of testamentary law of clerics. Their episcopal power became a pledge for practical exercise of their testamentary law in the kingdom. They performed tasks as witnesses, executors or they provided confirmation of last wills in higher ranks of the hierarchy. At the same time they were recipients of various testamentary messages in material, financial or spiritual forms or they formed messages of such kinds. In our paper we also analyze personal testaments of bishops and archbishops.
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ins; Catholics; Bogomils; Babuni; Novatian; Novatians; Montanists; Manichaeans; Messalians; Paulicians; Kudugers; Serbia; Nomocanon; Cosmas the Priest; Anna Comnene; Synodik; EuthSince 1995, Serbian historian and Byzantinist Miodrag M. Petrović, has started his theory that the Bogomils, Kudugers, Novatians, Babuni, which are mentioned in Byzantine and Serbian medieval sources, are in fact Latin Roman Catholics, and that the radical dualist Bogomils have never been to Serbia. Petrović bases his arguments on his original interpretation of the sources because, as far as we know, there is no source which says explicitly that Bogomils were Latins. He uses well-known mechanism of labeling, which we could also find in St. Sava’s Nomocanon where it is said that Messalians are called Bogomils – Babuni now. But, this chapter discusses the real Messalians Bogomils not the Latins as new Bogomils. Cosmas the Priest, the first Orthodox polemicist with Bogomils, as well as the St. Sava, evidences that Messalians (Bogomils) are Molabnici (Euchites). Other Byzantine sources see the Bogomilism as mixture of the Paulicians (Manichaeans) and the Messalians. Some of their main doctrines would be: there are two opposing principles, the good and the bad god; Jesus is not God by nature; eucharistic bread and wine are only symbols; they refuse (discard) icons, cross, Old Testament, priesthood... As the Bogomils were dualists, Petrović comes up with the thesis that the Latins were called Bogomils by Medievals because of their dualism as they began to profess heresy, introducing Filioque in the 8th article of the The Niceno– Constantinopolitan Creed. According to this article the Holy Spirit proceed not only from the Father but also from the Son, namely, from two principles. However, no ancient eastern polemicist with the Latins called them Bogomils. The proves of Petrović have been analyzed in the text, particularly those based on texts of St. Simeon of Thessalonica.
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The Period of Old Uighur Turkish It is a period in which cultural concepts, terms and words are exchanged in written language dimension within the historical development and change of Turkish. Especially in the period when Buddhism was effective and widespread, many of the words, concepts and terms related to religious terminology have been translated into Turkish by translating the themed and themed works into Turkish by Kagan and the commanders. These terms, concepts and words that are translated into Turkish; It is related to the disciplines of social sciences (religion, literature, politics, etc.) as well as to the disciplines of science. Thanks to the interdisciplinary link, the belief that birth and death in Buddhism is not only mystical; In the biological dimension, it is seen that the biological terminology formed in the works written in the written language also occurs. The language features of the texts of the period, the ability of the language to express concepts and terms have emerged through the interlingual translations. Jens Wilkens' research is also valuable and remarkable in this respect. In this study, J. Wilkens' Human Embryos According to Old Uighur Buddhist Texts was translated into Turkish and presented to the attention of researchers.
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The paper is divided into two parts. In the first part the emphasis is placed on the possible layout of the cathedral in various phases of its construction and extension, beginning with the parish church in the 12th century to today’s layout of the cathedral, which it gained in the first part of the 18th century, although in fact the various phases could only be observed after it was heavily damaged in World War II. In this part some thoughts are expressed which – if they appear founded - in many ways will change the current thinking about the history of the cathedral. In the second part the interventions made to the cathedral after World War II are described, when there were some changes to the layout to the cathedral, but it was a change of a different kind so it could be said that it continued in its dynamic development. This part is especially useful because it is possible on the basis of what was done to observe how the moves made in accordance with the past structure and how much would be needed to correct some wrong steps and to add what its importance and artistic forms require.
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Late Antique and Early Christian Art designates the idiosyncratic content and style of the art which was produced during the Christianity transition process of the Roman society which was nourished mostly by the ancient Greek culture. In this transition process in which the border lines were blurred and the Christian iconography was not standardized yet, the pagan elements were included to the Christian narration or the visual images which were needed by the Christians were articulated into the pagan narration. This process which was lasted between the third to sixth centuries ended by the dissolving of pagan culture into Christianity. After Christianity constructed its own content and image discourse, pagan elements disappeared except rare personifications and mythological premises of some Christian scenes of which their geneological roots cannot be settled down easily. In this period, the philosopher image, one of the prestige indications of the ancient culture, was used for Jesus depictions frequently. In ancient society the notions of morality, culture, education and philosophy were perceived as honourable and closely interrelated with each other. The philosopher figure who possesses these virtues is an educated and restained person, a wise teacher who guides the people around him by the way of his attitudes, his own life and his lectures. In relation to this perception, in Late Antique and Early Christian Art, especially on sarcophagi, Christ is depicted in the image of philosopher/teacher who leads the person to the true knowledge both in life and after-life. Christian theology has created its own sphere and conceptual framework, consequently the identity between the virtuous life and philosophy is abandoned at the end of Late Antiquity. In this milieu philosophy losts its importance, even starts to define an antitheological sphere for Christians. The philosopher image is no longer appropriate for the ones who identify it with the pagan and hence religionless Greeks of the ancient times. By losing the previous value of the philosopher’s image in ancient society, Christ the Philosopher figures have disappeared from the representations.
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