Шибеник у прошлости и садашњости.
Данашњи шибенски котар има готово исте границе што их је имала жупа кнезова брибирских, која је сезала до иза брибирских мостина, тамо уз десну обалу ријеке Крке.
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Данашњи шибенски котар има готово исте границе што их је имала жупа кнезова брибирских, која је сезала до иза брибирских мостина, тамо уз десну обалу ријеке Крке.
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The work deals with experiments on search of keywords in Slavonic Service Menaia of the 11th century by means of three statistic measures — Weirdness, TF*ICTF' and Log-Likelihood. Statistically significant words are found in the lists of 30 the most frequent lemmas of each copy (three other manuscripts play the role of the alternative subcorpus) and their different assessments by the respective measures are shown. The words that are the most significant due to the assessments done by the three measures on the basis of comparison of the ranks of the lemmas ranked by the values of measures are found in each list. Their comparison with the lists of lemmas that are the most significant on the whole for the collections of hymnographic texts of the corpus “Manuscript” helps to find the keywords in each of the manuscripts. Minimal threshold values of the measures are established for revelation of statistically significant linguistic units. Semantic-thematic interpretation of the keywords gives a possibility of seeing their relationship with the main notions of the Christian church and its realization in each manuscript: Menaion of May — defeat of suffering and death, holiness, praise, joy, Menaion of September — purity, God, Menaion of October — truth, peace, Menaion of November — praise, truth, salvation.
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The present article explores Frau Ava’s (1060–1127) apocalyptic poem Antichrist, in which, for the first time in German literature, the opponent of Christ is the protagonist. Antichrist will be Frau Ava’s second poem translated into Lithuanian. By drawing on canonic and apocryphal texts of the Scripture as well as on patristic literature, the article aims to identify traces of written and oral forms of Christian apocalyptic tradition found in the poem. The main focus will be on Adso Dervensis’ (circa 910–992) text De ortu et tempore Antichristi. The analysis of the composition of Antichrist suggests that Ava did not only translate and compile well-known narratives and motifs but also displayed a variety of artistic expressions unattested in apocalyptic tradition. Moreover, the article provides a Lithuanian translation of 118 lines of the poem.
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In 2020 during secure and rescue archaeological observations in Derbent, the Muslim burial ground, representing once vast separate section of medieval urban necropolis of Derbent outside the architecturally allocated shahristan, was identified. This site has more than 80 sarcophagus-shaped tombstones, which are conventionally referred to by their shape as “sarcophaguses” and dated to the last third of the 11th — 12th centuries. Among them there is a single sarcophagus, on the southern longitudinal side of which there is an inset inscription — epitaph, written in Arabic in Kufi handwriting. Its text reads: “This is the grave of Muhammad, the tinsmith. May Allah have mercy on him!”.The monument is a rare example of sarcophagus-shaped tombstones with inscription. According to the epitaph, the buried man was a tinker and this information expands the range of craft specialties that existed in Derbent in the 11th — 12th centuries, and indicates the specialization of handicraft work in the processing of non-ferrous metals, taking into account the existence of manufacturers of copper objects, coppersmiths in Derbent. At the same time, the text of the epitaph shows not only the profession, but also the nickname of the buried man — Muhammad Lahim “Muhammad Tinsmith”. It’s possible that this sarcophagus was installed over the burial of one of the respected representative of the Sufi community in Derbent of the last third of the 11th — 12th centuries.
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The paper is an attempt to show how historical research in Hungary nowadays sees the political situation of the area between the Drava and the Gvozd Mountains in the 11th century. After the Croatian-Hungarian compromise of 1868, the scholars of the two countries had some sharp discussions that went beyond professional arguments about whether the „old” Slavonia belonged to the Hungarian or Croatian state before Ladislaus I of Hungary invaded Croatia in 1091. With the disintegration of the Austro-Hungarian Monarchy, this exchange was interrupted without any convincing conclusions. Since then, Hungarian and Croatian historiography have mostly shown the early history of the region between the Drava and the Gvozd in radically different ways. Our paper presents and analyses the relevant sources: we focus mainly on the achievements of Hungarian historians, but try as well to encompass the most important points of view held by Croatian scholars as well. At the same time, we aim to contribute to the debate with some observations based on the critical analysis of our narrative or diplomatic sources and on the history of administration in Slavonia in the 13th century. The available data – and especially our knowledge of the 13th century Slavonian castle counties (Lat. comitatus castri, Hung. várispánságok) – suggest, in our opinion, that until the middle of the 11th century only a part of Slavonia in the late medieval sense, on the left bank of the Sava, could have been under strong Hungarian rule, the right bank at that time still belonged to the sparsely inhabited border zone (Lat. indago, Hung. gyepű), and only later (perhaps in the time of Ladislaus I, but in any case before 1091) did Hungarian rule strengthen here as well.
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Review of: D. Protase, Ţaga. Două aşezări din perioada finală a etnogenezei românilor (sec. IV-VI şi sec. VII-VIII), Cluj-Napoca, Editura Nereamia Napocae, 2003, 110 p.
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The Sacrifice of Isaac was included within the framework of biblical typology quite early. The Church Fathers considered Isaac a type of Christ and his sacrifice on Mount Moriah a prefiguration of the supreme sacrifice on Golgotha. Thus, patristic tradition identified in the text of Genesis 22, which depicts the sacrifice, numerous elements which reinforced the connection between Isaac and Jesus Christ. Recent scientist, coming mainly from the critical school of interpretation, consider this association is not very well defined, which is why it must be thoroughly argued for using the source text. The logic of these biblical scholars is not mistaken, just as the Church Fathers’ interpretation cannot be deemed inappropriate. In this case, we are faced with two types of exegesis, which are not consonant. In this study, we don’t aim to find arguments in favour of the patristic vision; we rather want to identify the possible starting point of the typology and to follow its evolution in the homilies and commentaries of important Eastern exegetes of the first six centuries of Christianity.
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Abstract: A group of glass shards recovered from the fill of shaft tombs from the Third Intermediate Period on the Upper Terrace of the Temple of Hatshepsut in Deir el-Bahari consists for the most part of non-diagnostic body vessel fragments. At least 17 different vessels are attested in this assemblage, assigned to the 4th century AD, with only two pieces dated to the 1st–3rd centuries AD. In addition to the vessels, a few windowpanes from the 6th–8th century AD were also found. This small group of glass finds is the first ever to be published from the Temple of Hatshepsut.
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Early Coptic tombs, two at least, were discovered on the Upper Terrace of the Temple of Hatshepsut at Deir el-Bahari. The orientation of the tombs is north–south, which is the typical orientation of early Christian tombs. Christian activity at Deir el-Bahari is attested in contexts starting from the 4th century, predating the establishment of the Monastery of St Phoibammon in the 6th century.
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The ‘Marea’ project of the University of Warsaw expanded the program to survey and excavate in the northern and eastern parts of the city in order to establish the character and chronology of the structures there. The eastern waterfront was uncovered, along with the adjacent latrines, streets and buildings, which are presumed to be residential. The structures which were examined were very regularly formed and involved large-scale earthworks. They were built no earlier than the mid-6th century AD, and, although their purpose sometimes changed, they remained in use until about the mid-8th century AD. Accumulations of Roman, Byzantine and early Islamic date were discovered, including the oldest remains this season, that is, a row of locally-manufactured amphorae serving an unexplained purpose.
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The beginnings of Soba, the capital of the medieval Kingdom of Alwa, are usually dated to the 5th–6th centuries AD. Despite the consensus on the date, the question of what the city looked like during the initial period of its existence is still under discussion. The data on the early settlement at Soba is fragmentary. The results of recent excavations in the 2019–2020 season, including new radiocarbon datings, have provided additional information. Remains of early medieval brick architecture in Area CW and an early dating of Mound OS have been cross-referenced with archival data, leading the authors to hypothesize about the beginnings of Soba as a polycentric city with several areas featuring permanent buildings (of stone and/or brick) and vast areas dominated by frequently changing wooden architecture.
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Based on a cross-analysis of the memoir testimony of V. V. Timofeeva (O. Pochinkovskaya) and the materials of Dostoevsky’s creative laboratory, the article establishes the fact of the writer’s prayerful veneration of The Sign, the miraculous icon of the Mother of God, located at the St. Petersburg Znamenskaya (Entrance to Jerusalem) Church on Nevsky Prospect, as well as Dostoevsky’s intention (not realized in one of the episodes of the novel “A Raw Youth”) to portray the main character, Arkady Dolgoruky, at prayer before this miraculous image. When commenting on the draft entry of “The Dark Face of the Virgin at the Znamenskaya Church,” it was discovered there were not one, but two venerated icons of the Sign of the Mother of God in the temple on Nevsky Prospect in the 1870s, Both were replicas of the 12th-century miraculous Novgorod icon of the Sign. One of the replicas dates back to 1175 in the church historical literature, the second - to 1744. Based on an analytical review of the information about these two icons, the article substantiates the assumption regarding which of the two icons is mentioned in the drafts of “A Raw Youth,” as well as which one of them was the object of Dostoevsky’s fervent prayer. The current location of one of these icons is indicated.
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The article is devoted to the Passion from Tegernsee written in the first half of the 11th century, and especially to how the hagiographer presented a mission of St Adalbert (Wojciech) among Prussians. The mission was described as carried out to the rhythm of canonical hours, while an attempt to evangelize the pagan Prussians was pictured as the dedication of the church. In such a depiction, the pastoral care and public cult of God are one and the same – the concept extremely rare in early medieval hagiography.
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The author of the article tries to connect the observation of economic and trade relations developed by the Phoenicians in the western part of the Mediterranean with a reflection on the situation in which the Levant countries found themselves. It is known that in the period in which the founding of Carthage can be hypothetically located, the Phoenician centers were under political, economic and military pressure – mainly from Assyria – although other powers, such as Damascus, cannot be ruled out. On the other hand, however, it is known that, for example, in German science the lack of a founding act of Carthage in North Africa was emphasized, and the archaeological traces left in this territory seem insufficient to reconcile conventional literary relations with the founding of Carthage at the end of the 9th century BC. The intention of this article is an attempt to show the issues on the basis of which one should consider the reinterpretation of the events reported as the context of the founding of Carthage. This procedure would serve to revise the existing findings of science on the chronology of the founding of Qarthadasht and could, consequently, contribute to showing that the founding of Carthage fell on a later period - i.e. the end of the 8th or the beginning of the 7th century BCE.
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Apres un bref aperçu sur les lieux préférés par les Géto-Daces (plaines, collines, montagnes couvris par de forets) l’auteur analyse les lieux occupés par les peuples en migrations. Les Sarmats et les Avares ont préféré les steppes tandis que les Goths et les Slaves on préféré les lieux boissées de meme que la population autochtone daco-romane ou romane.
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As the result of the studying of some new documentary sources from the area of the Novgorodean Cnezate, the author has founded new parallel elements of Romanian and South-Slavic colonization, came from the bottom of the Danube. With a probability almost unsure, which sustains to be mentioned the Romanians from the Dniester and the Sea, which were also called tivertsi, after their external name, together with the Novgorodean Slaves, the representants of thoses sklavenoi, attested in the Byzantine annals. It is probably that the Romanians had ethically interacted with these at the Black Sea, inclusively, with the Slovenians and with other Slavs, or Finns, in the North, at the foundation of the Izborsk, Pskov, cities communes Morevo (Mare), with the meaning of the Big, in parallel with names of the South Slovenians: Velia, Velie and Velilia; and of the other cities and Russian localities. The activity of Romanian people on the North earths is sustained also in a politic manifestation in a separate environment policy carel Tiversk and the city with the most ancient archaeological data from the 10th century, together with a fino–carel component. Being in the Novgorodean land, the Romanians lived also with another North Finnish people – the Veps; a lot of example being founded in the specific of the language. The common fields of the Veps and of the Romanian people are many: the growth of the animals, the home appliance industry, the agriculture, the catching of the fish; also had some common forms of Christian spirituality, certain social relations; finding themselves and in some similar ethnographic practices. The growth of the animals is represented in the sheep breeding terms, with examples of the Romanian organization of the sheepfold, followed by those from the home appliance industry, by the revelation of the family of some household activities inclusively from the agriculture, known at the growth of some cultures as barley, flax, hemp, and some from catching fish, as a result of local conditions with rich fishery resources. These examples confirm data from archaeological monuments in the North of the Danube (disputable, although in the scientifical extern spaces), which shows people like farmers and animal breeders, unlike the Vlachs South-of the Danube that were authorized only as cattle herders.
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Roman Empire, dominated by Trabzon and its environs in the first century BC. and made various administrative arrangements in the region. After the division of the Roman Empire, Trabzon and its surrounding areas came under Byzantine rule, and administrative arrangements were made depending on the military and political developments on the eastern border of the empire. Sassanid wars that continued throughout the VI. century and the Muslim Arab threat that began in the middle of the same century forced the Byzantine rulers to take some military and administrative measures. From the VII. century, the empire's administrative structure underwent a fundamental change and the theme system became the basis of the administrative structure in Anatolia and the Balkans. The city of Trabzon, first connected to Armeniakon theme and then became the center of the Khaldia within the theme system. This study aims to evaluate the administrative structure of Trabzon and its surroundings during the Byzantine Empire. In the study, the administrative arrangements made during the Byzantine rule in the region and the effect of these arrangements on the administrative structure of the region will be discussed.
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The aim of this study is to examine the existence and activities of the Knights Templar in the Principality of Antioch, which was established in northern Syria after the First Crusade, and the period of domination in Baghras Castle. In this study, the arrival of the Knights Templar in the Principality of Antioch, some institutionalization attempts there and their importance in terms of the survival of the principality will be discussed. In particular, the process of domination of the Knights Templar in Baghras Castle, the most strategic military place in the region, and the value of this process in terms of both Order and Principality will be discussed. Finally, the importance of Baghras Castle in terms of the political and military power balances in the region and the mission of the Knights Templar will be reviewed. The study will be carried out in the light of the Crusader chronicles and Eastern sources and contemporary sources on the subject.
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With a crown of thorns on his head, nails on his hands and feet, and a spear wound on his chest, “Jesus Christ of Nazareth Crucified” has occupied Christians for hundreds of years and continues to do so. All Christian faith revolves around this symbolized event, or "Jesus Christ, who sacrificed himself on the cross for the salvation of sinful mankind." According to Christianity, Jesus Christ suffered while sacrificing himself for humanity on the cross, and as a result, some wounds occurred on his body. Christians, especially Catholics, are of the opinion that these wounds of Christ can occur spontaneously on chosen people or through spiritual devotion or meditation that a person establishes with Jesus. In this context, in our article; the subject of "Christian stigmata", which is used in the history to stigmatize different groups such as criminals, prisoners, slaves and sinners, but is associated with the wounds of Jesus Christ on the cross and the emergence of these wounds on the body of chosen people as a grace of God, will be discussed. The aforementioned wounds of Christ have been interpreted by Christians in different ways, such as eliminating the existence of sin, God's divine love and saving action towards man, alleviating the suffering of the poor, and a source of food for believers. In addition to these interpretations, Christ's whole life, especially his suffering on the cross and the wounds on his body, was considered an event to be emulated or imitated. Because from this aspect, Christ was seen as a "model savior" and since the first centuries, Christians tried to feel his suffering on the cross and to create his wounds on their bodies by taking his wounds as an example. In this context, Paul's statement in Galatians 6:17, which took Jesus Christ as an example, "... because I carry the wounds of Jesus on my body" has been influential in the emergence and spread of the concept of stigmata in Christianity. The mentioned expression of Paul has been interpreted by some Bible commentators such as Marius Victorinus and Jerome as sometimes physical wounds similar to those on the body of Jesus, sometimes the distress and persecution of his opponents while spreading the message of Christ, and sometimes both. Although his words have been interpreted in different ways, Paul was accepted as the first person to bear the stigmata of Christ by Christians, and he was followed centuries later by Francis of Assisi in 1224 and others. Three types of stigmata in Christianity are mentioned as follows: "Dominical stigmata", which refers to the physical wounds of Christ on his body when he was on the cross, and "Pauline stigmata" which corresponds to the material and spiritual troubles Paul experienced while serving to Christ, and the troubles and difficulties which individual experienced while serving to Christ is “personal stigmata”. However, there are other types of stigmata, which we can call the interpretation of these stigmata types and their adaptation to religious life. As a matter of fact, in the Middle Ages, the stigmata of Christ was identified with the "pallium" worn by the Popes and "tonsure", a form of shaving, by the Papacy, and this was used as a tool of authority. This stigmata, symbolizing papal authority, has been important in the appointment of archbishops and bishops. Besides, in the 11th and 12th centuries, the concept of stigmata also emerged in monastic communities and the idea of "personal stigmata" was associated with monastic life, especially by Peter Damian. In this context, the ideal priest and nun were seen as bearers of the stigmata of Christ. In addition, in the Middle Ages, the "eschatological stigmata" was also on the agenda with the effect of the discourse of the Pope Urban II in the context of encouraging the First Crusade. In this sense, the cross marks in the form of tattoos, especially on the corpses of the soldiers who participating in the First Crusade, were accepted as the proof of salvation, and the cross marks on the corpses of some deceased clergymen were accepted as stigmata, an indicator of their sainthood status. As a result, the understanding of stigmata in Christianity, arising from Paul's discourse, has become an agenda in the Christian world, mostly in the Middle Ages and partly in the 20th century and later. In addition, it has been determined that the stigmata of Jesus Christ can arise spontaneously on the bodies of the chosen people as a sign of divine grace, or it can be experienced neurologically or psychosomatically, corresponding to the conscious-unconscious learning and beliefs of the person. However, in the Middle Ages, it was understood that the Papacy interpreted the stigmata of Christ in line with its own religious understanding and purposes and used it as a tool of authority.
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Danube Gorge region is a geographical region, and one of the richest from Romania, in terms of archaeological discoveries. The shore stretch 140 km, from Baziaș until Orșova in today region called Banat. The Romanian name is Clisură, and today settlements are situated in the foothills or in the hills, on the river banks or in the valley of Locva and Almăj Mountains. From the beginning of the XVIIIen century the Austrian Empire took interest in this region because of ongoing war with the Ottoman Empire. Mapping the land, gave the opportunity for the cartographers to registered some archaeological site like the fortress from Coronini Culă or the roman quadriburgium from Gornea. The most important Austrian visitor is Luigi F. Marsigli (1658-1730), who write in the foreword of his book Danubius Pannonico – Mysicus (1726): „I was the first to shed light on this distant and secret world hidden in barbarian obscurity”. An important part of the documentation for the Danube valley, and for sure the most beautiful one, lies in the drawings of different travellers between XVIIIen- XIXen centuries. In the XIXen century, the banks of the river receive the study visits of two great scholars: F. Milleker and L. Böhm. This are the beginnings for the archaeological repertoire of Banat, through Milleker’s work, for the first scientific studies about history and archaeology of the area, for the great collections, as well as for the archaeological society Tőrténeti és Regeszeti Társulat and for the first museum, located in Timișoara. The XXth century came with great changes for the monuments and archaeological sites on the Danube shore, between them the two world wars and the constructions of the Iron Gates dam. In the second part of the century, the archaeological museum from Reșița was established. Unfortunately, after 1989 the archaeological research from Clisură slow dawn, and today, all off our hopes lies with the money for the restauration of the medieval fortress in the area or with the contractual archaeology.
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