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This study analyses the status and activity of two significant Austrian burghers, Paltram from Freithof and Gozzo from Krems in service of Ottokar II, the King of Bohemia and Duke of Austria. They were the supreme clerks under Austrian administration, whereas their financial options as well as their organizing abilities allowed them to get among the elite of high society. They also , like the nobility, could support various clerical institutions particularly monasteries and in the case of Paltram significantly interfere into political events, too. We can see through the example of their different destinies the rise of towns elites and general increase of the importance of towns in the middle European area.
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Composed by Hildegard of Bingen in the Rhine-Hessen region in the middle of the 12th century, the liturgical drama Ordo Virtutum depicts a symbolic internal struggle for the fate of the soul between the virtues and the devil and is originally transposed into the language of low-relief found in the church owned by the Canonesses Nuns convent in Strzelno, a little town situated on the border of Kujawy and Wielkopolska regions in Poland. The aim of this article is to present how two visions of the same concept complement each other in an intriguing way, although they are expressed by two separate, yet merging languages of music linked with the text and low relief. Most of the musical and literary personifications of both Ordo Virtutum and low reliefs featuring figures in Strzelno are still comprehensible, despite being created eight centuries ago. They introduce the audience to the world of medieval sermons, theological treatises, lectures on ethics and moral theology. Both works show a holistic vision of the world, held by people of the medieval era. In that vision what is spiritual, mystical and elusive for the outward physical senses intertwines and is closely linked with what is tangible, material and directly perceptible. Hildegard’s music praised not only the works of God but also the virtues as deeply human attributes, linked with effort and choices of a free human being, capable of establishing a relationship with God. The column of virtues in Strzelno introduces to the sacred sphere a multitude of figures that become an icon of widely accessible perfection. It seems that both artists aimed at educating their audience as beauty was supposed to ennoble by giving the strength to the truth so that it could lead to good, also the ultimate good — God.
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IX – XV yüzyıllarda Orta Asyanın kültürel gelişme seviyesi Batı Avrupa ülkelerinden üstün olup, bu devrin Türk halkları için Uyanış Çağı olduğu tarihten malumdur. Özellikle X – XII yüzyıllarda Orta Asya ile Kazakistan halklarının dili ve edebiyatının büyük çapta gelişmesindeki yeni yükseliş, müslümanlar için “ilerleme devri” olmuştu [1, 4]. XI – XII yüzyıllarda Karahanlı devletinin güçlenmesiyle birlikte kültür ve edebiyat yeni bir gelişim seviyesine yükseldi. XI yüzyılda Türk İli – Türkistanın kültürel gelişme seviyesinin daha üstün olduğunu gösteren yadigarlar az değildir. Bu asırlarda yaşamış olan baba Türkler gelecek kuşaklarına çok büyük edebikültürel miras bırakmışlardır. Türklerin manevi-kültürel ve tarihi geçmişinde bu yüzyıllarda yaşamış büyük düşünen fikir ve ilim sahipi şahsiyetler, şairler ve dil uzmanları Türk edebiyatının yükselişine, gelişine ölçülmeyecek kadar emek harcamışlardır. Şöhreti dünyaya yayılmış El-Farabi, Ahmed Yükneki, Yusuf Balasağunlu (Has Hacib), Mahmud Kaşgarlı yapıtları o devirdeki ileri fikrin yüksek zirveleriydi. Ta o zamanlarda “Türkçülük” bayrağını yükselten bilginler, öz yapıtlarıyla dünya edebiyatının ileri gelen şahısları tarafından iyi tanılıyordu.
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The article analyzes the scientific contributions of Vassil Gjuzelev for the study of the Middle Age history of the geographical region of Macedonia. We have brought a number of interesting historical sources about the fate of the Bulgarians from Macedonia, enslaved by the Turks and sold to Italian merchants in the XIV-XV century. Georgi N. Nikolov concludes: As a student, assistant professor and a close follower of academician Vassil Gjuzelev, I had a good opportunity to get acquaint with his scientific views and those of the past of Medieval Bulgaria. This formed in me the strong historical conclusion that the trinity of Bulgarian Tsardom in the lands of Misia, Thrace and Macedonia in the Middle Ages and Modern Times has no explanation other than the venerable life of the Bulgarians on them. Hopefully the scientific achievements of my teacher Vassil Gjuzelev help getting insight not only of the scientific community in Bulgaria and the distant world, but also the minds of Bulgarians across the Vardar River and the rest of our relatives from the Aegean!
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Issue as the front view, 11th, 14th centuries in other parts of Georgia in Tbilisi and they had higher levels of development of the Turkish Islamic culture has been commentary about the scientific findings. In this environment information about grew the most famous figures, Hubeysh Tiflisi include more detail in the article. In Hubeysh activities in Konya Seljuk palace, his religion, to medical, to astrology, the artifacts are studied philology. Literature source of the article, more the Azerbaijani Turkish, the Georgian sources constituted.
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Waqfs are important social dynamics which have important roles in culture. Wagfs provide significant contributions to the construction of cities and cultural development as well as increasing public benefit. The Wagfs has undertaken the public activities and had financial autonomy in Ottoman era. Public works, activities have been realized by the agency of the waqf revenues. In this work, the income sources of waqfs are discussed. In this point, incomes are divided into two titles as capital incomes and business incomes. The first section shows what kind of assets do the waqfs as one of the principal factors of the Ottoman financial structure constitute to the accumulation of capital through the effects of military class and the contributions of tradesman sector. In the second section, both the agricultural product supply of the waqfs, their income from factories and business establishments and the effects of those waqfs on economical and commercial life will be analyzed. Icareteyn method has been evaluated in the scope of business incomes of waqfs along with examining the applications of Ottoman period. In this study, the selection of waqfs has been made in relation with subtitles that can be sampled.
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In the Angevin era, the magister tavarnicorum was first of all the highest office-bearer of financial administration, but he also had other functions. Firstly the magister tavarnicorum’s function as ‘ordinary judge’ actually meant that he was at this time regarded as the main court of appeal for cases heard in towns, or the judge of towns. This function began to accrue to the magister tavarnicorum in the second half of the thirteenth century but only became fully formed in the Angevin era. The magister tavarnicorum’s judicial powers were manifested in diverse matters and can be traced through charters of privilege granted to towns and documents recording his actions in specific cases.
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With Malazgirt Victory in 1071 Turks migration began to Anatolia and Islam had found a new expansion field in the hands of Turks and spreading of Islam in Anatolia had accelerated in the period of Principalities and especially Seljuks, Anatolian Seljuks. But in the 13.centuries Mongolian influence which occurred in Central Asia and then affected to Anatolia, led to people different searches. Mongolians had vandalized where they gone through, therefore; a completely crisis period had began to in Anatolia. Especially in this period most of dervishes who got of Yesevi doctrines had immigrated to Anatolia and began to tell Islam with different ways to the people. This saints who came from Central Asia, dwelled upon to doctrines and emphasized that Islam is not a fear religion it is a love religion,and to fall for love to God rather than fear of God. In this way; this Yesevi dervishes who came from Central Asia, helped to people who fallen into crisis process and easily overcome from this process, also they exposed excellent and experienced human type with the help of advice which they gave to people in their works. In this study, in the century of 13 Religious-Sufism Folk Poetry ethical components were exposed and three great poets were examined who lived in the century of 13, such as Hacı Bektaş-ı Veli, Yunus Emre, Said Emre and also, common components which related with the ethical understandings were classified and commented on finding discoveries.
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The article is devoted to the “Rules for monks” who are part of the Kormčaya and of Old Russian miscellanies. The earliest copies of the Rules are contained in a miscellany of the late 12th – early 13th century (Russian State Library, collection of the Trinity-Sergius Lavra, № 12) and in the Novgorod Kormčaya of 1280 (GIM, Synodal Collection, № 132). The different redactions of the Rules are determined and the general principles according to which the Rules were reworked in the Novgorod Kormčaya are defined. The article also presents the long history of this text in Old Russian miscellanies.
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A Greek manuscript from the 1340s and the middle of the 14th century has been preserved in the rich archives of the National Library in Sofia (NLCM, Gr. 25). The manuscript contains valuable marginalia of a cultural and historical character. According to some of them the manuscript is connected to the history of the Great Lavra and the Koutloumousiou Monastery on Mount Athos during an extremely important period of the literary and artistic processes in the general Balkan and South Slavonic manuscript literature. Codicological criteria, such as the outer appearance of the book block and the wooden covers, the ornaments and characteristics of the leather wrapping them, the leather imprints on the y-leaf, etc., as well as the data in one of the marginalia, point to an early book binding from the first half of the 16th century preserved to this day. The book binding shows highly artistic craftsmanship and was most likely made by the bookbinding workshop of Serres, whose bishop Gennadius bought the manuscript from Koutloumousiou in order to give it to Kosinitsa Monastery. Such facts are valuable evidence regarding both the particular types of binding and techniques of decorating the leather cover of Greek manuscript books during the mentioned period and the models that the Bulgarian bookbinders would eventually borrow.
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The question of concubinage was very often mentioned in the sources of Polish synodal legislation in 12th–18th centuries. This extramarital union between a man and a woman was defined by the Latin term concubinatus. The more descriptive expressions used to explain this relation are as follows: peccandi libidinum, scelerata consuetudo or damnaticius status. The most extended terminology refers to the most relevant matter for the Catholic Church, namely to break with the sinful intercourse by the Christ’s faithful. The analysis of synodal decrees indicates that provided terminology expressed moral and legal qualification of living in concubinage. It was characterized by the pejorative meaning. Undoubtedly, it reflected the negative attitude of the Church towards these extramarital relations and people remaining in them. Provided terms applied mostly to clerics living in statu concubinatu. It shows how much attention the ecclesiastical authorities pay to clerical discipline. However, the fragments regarding the fight with concubinage of Christ’s faithful are less common. Particular legislators broadly used the terminology provided by the universal Canon law.
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The studies on coin circulation in medieval urban centers during the 12th-14th centuries are strongly represented in Bulgarian historiography. The author explores the whole numismatic material of various fortresses. A complete comparison between individual fortresses during this period has not been made. The aim of the present study is to attempt to analyze the economic status and development of the large urban centres in the period of the Second Bulgarian Tsardom – Ryahovets, Cherven, Shumen and Ovech, based on the published numismatic material from these cities.
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The text analyses the problem of the sanctity of rulers, especially non-martyrs, in Latin Europe in the Early and High Middle Ages. The starting point for this discussion is a frequently asked question about the reasons for the lack of such a phenomenon in Poland.
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Herodotus can be counted among the most important ancient historians. Indeed, his Histories represent the main source for the Graeco–Persian wars. However, the reception of his work has undergone many changes since the time it was written. The following study deals with Herodotus’ reception in the time of the Renaissance. The author tries to answer and explain two basic questions that are narrowly connected with his name. The first problem relates to his veracity. The study addresses the question of how he was accepted by humanists — was he considered a faithful historian or a less trustworthy storyteller? The second problem relates to him as a pagan author being accepted by Christians. The author focuses on the mechanism which enabled this unusual combination.
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This article examines the collection of Slavic Cyrillic manuscripts XIII-XVIII centuries which are kept at St. Panteleimon Monastery on Mount Athos. The characteristics of common and distinctive features manuscripts are distinguished by their national differences. The collection is divided into three types of membership books. Research results revealed chronological, geographical and genre differences manuscripts which finally confirmed their belonging to certain national traditions and the role of the collection – the treasury of Slavic national culture.Addressing the problems of Ukrainian Greek bonds XVII-XVIII centuries and overlapping themes, features of the spiritual culture of Ukraine and Greece of said period, manuscript heritage of both countries certainly attract great attention. The present research is Slavonic (Cyrillic) manuscripts Saint Panteleimon Monastery St. Mount Athos. The first information about the availability of Slavic Cyrillic manuscripts on Athos reaches 1142 years. Athos is closed to outside view and interventions territory. That’s why exactly in the monasteries of St. Mount manuscript treasures should be looked for. Perhaps it’s is unique in its content, as well as the Greek and Slavic origin. A Panteleimon Monastery is considered to be "rus" monastery. His second name is Rusyk. Therefore Slavonic (Cyrillic) Manuscripts should be looked for exactly here.The survey showed that 44 of the 10 reviewed manuscripts belong to the sacred-church books, 13-to church and prayer books, 21-to other books. At the same time this manuscript is distributed by chronology and geography in a very interesting way. According to the chronology of the whole entire collection spans the period from the XIII to the XVIII century.The sacred- religious manuscripts date from XIII to XVII., Liturgical church – from XIY to XVII., and other books– from the end of XV to the end of XVIII century. As already mentioned above, a collection has 75 codes which chronologically apply until XIX century. However, for this research the deadline is XVIII century. So, the gradation is clearly visible in kind of "aging" of sacred- church manuscripts after XVII century. In this collection manuscripts have not been updated. Situation is slightly better with the church and liturgical manuscripts. But at the same time, in the XVIII and XIX centuries they weren’t updated. Other books on the contrary appear in collection much later than the other (2 centuries), but at the same time have a privilege over the other and only retreat in the XIII century. This can be explained by the fact that other books on various topics, besides worship, began to appear on Mount Athos from the time when there was a relaxation of the strict statutory orders. Lack of updated books of the first two groups , is explained that the old monasteries had enough of old codes, or there was no need to update the Slavic manuscripts for liturgical practice. Because worship were done in Greek with Greek books, with the Greek ordinance.Yet it remains unclear why, since the XVIII century. Changed dramatically genre filled collection? Really, at least in the form of gifts or brought books, clergymen and church liturgical Church Slavonic (Cyrillic) literature did not get to the monastery? The impression is that the practical liturgical Slavic literature or intentionally destroyed (sold, granted), or stored in other collections. No less interesting is the geography of Slavic manuscripts in this collection. Referring to the table. Only 44 of the manuscript. With 10 sacred – Church books – only one has and one Bulgarian – Macedonian ( Skopje) origin. Nine manuscripts – Serbian. With 13 codes church – religious literature – eleven manuscripts have rural origins – one – Bulgarian , and most interestingly – one Ukrainian origin. And the Ukrainian book belong to Typicon VII. – liturgical charter church. It turns out that was not indifferent to the monks of St. Panteleimon Monastery in Slavonic liturgical practice . And the reason for the disappearance of religious literature of the late time of collection must be sought in other situations.Geography of other books is more diverse than theological literature. With 21 manuscripts represented in the collection of 6 -. Serbian, and it again early manuscripts chronologically completed in XV, Bulgaria is traditionally presented by one manuscript.Among other books are collections of two manuscripts, representing Ukrainian tradition. This collection of XVIII century, which included the works of the Holy Fathers and the Church Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706.In addition to these two distinct Ukrainian manuscripts in the collection contains 6 more manuscripts, may belong to either Ukrainian or Belarusian or Russian tradition. These books were written in the modern form of the Church Slavonic letters, adapted (Russified) letters of XVIII century. In addition to these 6 manuscripts in the collection are five manuscripts written in Russian.Hence and by geographical and chronological description of the collection is clearly divided into two parts: Until the XVII century. It’s mainly Serbian manuscript. Since the XVII century. They are codes in Ukrainian-Belarusian-Russian traditions. Bulgarian tradition in all three types of books presented in a single code for each type.Now, as a genre filled collection. Among the sacred religious books-no Psalter, although no church cannot do without this book in practice. A Church of theological literature there are no systematization. There were presented rare examples of a particular literature, and no complex liturgical books. This suggests that the Slavic manuscripts in this collection do not provide for the liturgical practice, and saved as monuments, exponents of certain cultural traditions, language, church philosophy, art Slavic countries: Serbia, modern Macedonia, Bulgaria, Ukraine, Russia, Belarus and possibly Cyrillic Romania. Clear evidence of this hypothesis is the Bulgarian tradition, as mentioned above, is represented by one code for each of the three books.For Ukrainian culture opening a salient three Ukrainian manuscripts: Typicon XVII., Collection of the XVIII century. And Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706 Presence in the collection of these three books for the Ukrainian Cultural Heritage is a godsend, and confirming the presence of Ukrainian books, and hence the tradition of Mount Athos in Greece.
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