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Conversation between Dr. Anatoli Kanev and Prof. Dr. Miliyana Kaymakamova about Bulgarian history and role Politics played in different periods of it. There is one question to be answered and it is: How to make history "interesting" in suited in the modern society?
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This article discusses an observable revival of the interest in the Middle Ages in Germany. This phenomenon—sometimes called medieval renaissance—manifests itself particularly in various areas of popular culture. To prove the thesis posed, the author analyses a handful of these areas, that is: exhibitions, historical reconstructions and imitations of medieval fortresses and settlements, social and computer games as well as reconstructed medieval fairs and chivalry contests. The article presents a survey of the past and present cultural events serving as evidence in favour of the main thesis. At the same time, the author asks about the reasons for this increased interest in the Middle Ages. Representative opinions of historians and other specialists, as well as fans of the Middle Ages seem to suggest one clear answer: the 21st-century man yearns for an alternative reality, dissimilar to the fast and noisy contemporaneity. The Middle Ages offer a shelter based on the strong foundations of the fixed medieval reality and the stable system of values.
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The paper reconstructs the place and role of solar and lunar optical phenomena in the sacral picture of the universe by the Eastern Slavic society during the pre-Mongol period. The written and folk interpretation of halo traditions, solar and lunar shine is analyzed. The views on atmospheric diffraction phenomena as weather signs and omens of political changes are also investigated. The people of Old Rus’ believed that simple halos defined weather changes. At the same time, complex halos predicted victory or political crises and signified holiness of the deceased person. The common mind connected the sacred solar and lunar halos with the figure of prince and (in the Christian era) saint pretenders. The folklore also associated the phenomenon of halo with the special solar and lunar sacred activities. The literary presentations of complex halos could reflect the biblical semantics of light and glow as heavenly fire and evidence of the glory of God.
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Medieval towns were not an isolated island, but a living organism with intense interactions with its environment. From a demographic point of view they were dependent on the flow of people from beyond its walls. The town needed new people to its natural development and functioning. In the example of five Slovak towns (Bratislava, Trnava, Bardejov, Prešov, Košice), we have shown how immigration and immigrants contributed to their demographic picture. The main sources for exploring this question were the registers of new burghers and also the tax registers. These sources, however, do not register low-income inhabitants forming a significant part of the urban population. Therefore, on the basis of their analysis, we can not form a realistic picture of the immigration. German patriciate played a leading role in researched towns, what is reflected by the data coming from the registers of the burgher rights acceptance. They provide evidence that the burgher rights were granted mostly to the persons of German nationality (except Trnava). The regular trade contacts with foreign countries have led to the immigration of foreigners mostly of German origin. Location of the city and its surrounding neighborhood with different ethnicity played also its role.
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The study presented sets its aim as setting out the key themes and significance of the complex research of the municipal offices, using the example of Bohemia and Moravia, so the knowledge gained could become an indispensable base for further study of urban history. Despite the undoubted difficulty, which is placed on the researcher of research focused in this way, the reconstruction of the Hradec (Králové) municipal office activities to 1620 for instance proved that even with the greatly fragmentary nature of the material, it is possible to reach quite fundamental knowledge on the development of the Bohemian urban milieu, especially thanks to overcoming the formal diplomatics analysis and studies of the isolated sources and thanks to the use of knowledge from a number of historical disciplines. Another indisputable advantage is monitoring a longer time period of the development of the relevant office, which can easily reveal the progress or regress of the individual towns, that had not yet formed a homogeneous whole in Bohemia and Moravia even in the period of the Early Modern Period, namely not even in the case of royal towns. This certain individual nature is typical also for the area of municipal offices, the organizational structure of which and the method of keeping the documents reflect the importance and emancipation of the relevant urban milieu and generally also the number of its denizens. It was only the reform interventions of Maria Theresia and especially then Joseph II that created the new conditions for the development of municipal office practices and for their unification, which arose from the new classification of Bohemian and Moravian towns.
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Savaşlar tarihin kırılma noktalarını bazen de en önemli gelişme aşamalarını oluşturur. Türklere Orta Doğu’nun kapısını açan Dandanakan (1040), Orta Avrupa’da durmamızı temsil eden Viyana Kuşatması (1683) ya da Türk Devrimin askeri zaferi olan Başkomutanlık Meydan Muharebesi (1922) gibi savaşlar tarihin köşe taşları, yol kavşaklarıdır. Savaşlar tarihin en katı gerçekleridir ve tarih boyunca barışa ancak savaşlardan geçerek ulaşıldı. Savaş; barışın, özgürlüğün, bir şeylere sahip olabilmenin ödenen ağır bedelidir. Uğrunda savaşmaya değer şeylere sahip oldukça savaşı beklemek gerekir. Türk tarihi savaş, göç ve kültür tarihidir. Türkler coğrafyaya ve zamana meydan okuyan bir millettir; zamanın bilinen bütün coğrafyalarında savaştılar, devletler kurarak yaşadılar. Türk tarihinde siyasi olgular, kültürel gelişmeler, sosyal aşamalar savaşlar ile başlar ve savaşlarla sonlanırlar. Sık sık yaşanan savaşlar Türk tarihinin en belirleyici öğesi olagelmiştir.
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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).
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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.
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Old Russian settlers brought new ideology on the territory of the Kama River Region – Slavic and Finnish paganism and Greek Christianity, as it is usually said about the finds of religious pendants, signs of temples, peculiarities of burials. Inculcation of Christianity had taken place during 3 main periods.First period (10th – 13th centuries) is acquaintance (passive). In many respects it is characterized by accidental and elementary emergence of Christian attributes in the Kama Region. A part of these things were found in composition of necklaces in Finn-Perm burial places, possibly playing role of pendants, which were endowed with some sacred functions. Other things were worn with other pendants, but were considered Christian. They were found with their bearers.Second period (13th – 16th centuries) is an active stage. It coincides with Old Russian population of Kama basin and bringing real Christianity among the local population, but with preservation of religious syncretism. It is characterized by decoration of Christian advents on territory of Volga’s Bulgaria, Vyatka territory and the Great Perm. It is connected to a marked degree with missionary activity of first priests of this land including Stephan of Perm and Trifon Vyatskiy. This period is documented by findings of numerous Christian worship items. Christian funeral ceremony, which preserved separate pagan relicts, was confirmed.Third period (17th – 19th centuries) is state one (massive). It is conditioned by processes of inner colonization of the Kama Region. This period was accompanied by different forms of Christianization of indigenous pagan inhabitants assisted by the state. It is characterized by active construction of churches and cloisters, inculcation of Christian morale, spirituality and culture in non-Russian society. Ritualism of Christian advents finally fixed and unified in this period. It was reflected also in archeological sources. Archaic elements remained in old-ceremony society. These elements also had influence on foreign material and spiritual culture.
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The article presents archaeological research of trench VII on the area of 122.5 square meters within the boundaries of the Bolshoy Uspensky Monastery in Tikhvin. Disclosed were undisturbed cultural layers, the earliest of which date back to existence of Pretchistensky churchyard. The researchers examined graves of the monastic cemetery (65 graves dated by 18th—19th cc.) in the western part of the trench and defined its eastern border. In the central part of the trench, a fragment of the foundation of the western wall of the Zhitennye cells (barn cells) (this part of the building was disassembled) and foundation trench for the eastern wall of the cells were examined.As a result, we have identified main stages in development of the site, which are confirmed by written sources. First stage (12th—14th centuries) — primary population of this territory; second stage (15th — middle of 16th century) — the settlement prior to construction of the monastery; third stage (second half of 16th — 17th century) — reclaiming of territory by the monastery, construction of the wooden Zhitennye (“barn”) monastic cells; fourth stage (turn of 17th/18th — early 19th century) — stone construction, functioning of the monastic cemetery; fifth stage (middle — second half of the 20th century) — “civil” use of the monastery’s territory. Collection of ceramic material and individual findings can quite accurately date the stratigraphy.
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The article focuses on the semi-autonomous possessions in the north-western Bulgarian lands between the end of the XII and the beginning of the XIV century. The main accent is placed on Vidin region. The political model formed there at the end of the XIII and the beginning of the XIV century was mentioned as the basic prerequisite for the future development of the area in the middle and the second half of the XIV century.
More...(2018). Българско царство. Сборник в чест на 60-годишнината на доц. д-р Георги Николов. Отговорен редактор доц. д-р Ангел Николов. София: Университетско издателство „Св. Климент Охридски“. 845 с. ISBN 978-954-07-4490-2
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Today, Bulgaria is both a political and a cultural member of Europe, while Korea forms a common areal with its neighbours, China and Japan. Throughout the centuries, however, both countries, located geographically on the road of intensive commercial and cultural exchange, experienced the impact of nomad peoples, like the Mongols and the Turks. This is why today we can find many similar elements in the culture of Korea and that of Bulgaria, which are the result of the centuries-long thread connecting Koreans, Mongols, Turks and Bulgarians. One of these elements worthy of academic research is the deified Heaven known as tengri, which most probably lies at the core of the names Tangra in Bulgaria and Tangun in Korea. The Korean Tangun is only mentioned once in the work of the Buddhist monk Iryeon from the 13th century as a celestial son, founder of the first Korean kingdom – Ancient Joseon. The name Tangra was deciphered by some scholars in Bulgaria from a Turkish manuscript which did not survive to this day and a somewhat illegible writing on a stone pillar. Throughout the centuries, there have been no traces in either country of people worshipping Tangun or Tangra. There is no historical, archaeological or ritual evidence supporting the existence of a religious cult of the two deities. However, in modern times, in both Korea and Bulgaria, Tangun and Tangra have been brought to public attention as the symbols of an ancient proto-Korean and proto-Bulgarian religion, respectively. For patriotic reasons, the two peoples have brought Tangun and Tangra to the foreground in opposition to the official religion. The aim is to derive a monotheistic religion from one main proto-deity to equate (and why not to precede) the official religions (Christianity in Bulgaria, and Confucianism and Buddhism in Korea). This study investigates the construction of the image of Tangun as a supreme national symbol in Korea and draws a parallel with Bulgarian Tangrism. It focuses on the transformation of the image of Tangun in Korea from a deified mythological hero into a historical figure, through a large-scale, well-coordinated and well-funded state policy. While the cult of Tangra in Bulgaria is a source of national pride for some Bulgarians, it has not received the strong state support the cult of Tangun in Korea has.
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The subject of the present study is the Paulicians. With their native homeland in Anatolia and different Christian doctrine, the Paulicians were a purely underground movement, influential in the 7th-12th centuries. Perceived as heretical by Orthodox Christianity, they were forced to act secretly. However, they were influential in Byzantium and the Orthodox Church when they were strong. Orthodox and Armenians were responsible for their disappearance in Anatolia, which led to the emergence of different doctrines and movements in the following centuries and their spread in the Balkans. Constantinos, the Paulicians’ first leader, was pronounced a didaskalos in 655. In the first half of the 9th century, divided into two, the movement lost its power in Anatolia. Constantinos and later leaders identified themselves as Christians. The Paulician doctrine accepts some texts from the New Testament, but they interpret the Scriptures, Jesus Christ, and rituals such as baptism and evharistiya differently from Orthodox Christians. Although often associated with dualist doctrines, neither their form of organization nor their orders and prohibitions are similar to the dualist ones. Their association with Christianity is based on more detailed data; however, they have different ideas about central issues, such as the Trinity and the position of Jesus Christ as God. The Paulicians adopted a significant number of New Testament texts, especially the Gospels and the Epistles of Paul. Thus they adopted a new interpretation of Christianity, which, combined with their belief that deviated from the primary religious admissions, led to a negative perception. Due to their different interpretations, they were declared heretical by the Armenian Church in the east and the Orthodox Church, and the Catholic Church in the west. As a result, they were persecuted and forced to migrate or go underground; thus, the inauthentic information about them increased. Since there are no Paulicians living today, there is no way to study the subject in its own reality.
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This article strives for a combined approach consisting of historical geography and art and church history in the research of Duklja and Raška in the times of Stefan Nemanja. The article’s first part addresses the circumstances of the birth of Stefan Nemanja and the question of Nemanja’s two baptisms. Moreover, data on the churches and monasteries, their patrocinia and the stećci (funeral monuments) in the area of research has been gathered and then analysed with digital tools to offer a map-based reconstruction of the “Sacred Landscape”. The second part focuses on the early medieval church of St. Stephen in Sušćepan, located near Herceg Novi in today’s Montenegro. Among its church furnishings and sculptural decorations, a parapet slab, most probably from the 11th century, stands out. Besides highlighting similar solutions on the parapet slabs of churches along the eastern coast of the Adriatic, the paper draws attention to iconographic solutions as well as floral and geometric motifs and their importance within the sacred space of the church. The third and final part of the article introduces an analysis of selected written sources illuminating the relationship of Duklja with the Latin Church, particularly with the Apostolic See in Rome, in the 12th and 13th centuries. It deals with the communication of the Papal Chancellery with the archbishops of Ragusa (Dubrovnik) and Antivari (Bar) from the backdrop of the ongoing disputes over the church hierarchy in Southern Dalmatia.
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