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1934 hielt Emil Sigerus ein wenig erfreuliches Ereignis in der Baugeschichte von Hermannstadt fest: „Seit Monaten wird in Hermannstadt daran gearbeitet, einen alten Häuserblock zwischen der Enten- und Pempflingergasse abzutragen, um Raum zu einem neuen Marktplatz und einer neuen Auffahrtstraße zu schaffen. […] Den Mittelpunkt dieser Häusergruppe bilden drei jahrhundertalte Bürgerhäuser, von denen jenes gegen Westen an seiner, der Entengasse zugekehrten Schauseite den Spruch trug: ‘Alle denen, die mich kennen, gebe Gott, was sie mir gönnen. Johann Göllner. Anno 1767.’ Das bemerkenswerteste Haus dieses Häuserblocks ist das mittelste gewesen, schon im achtzehnten Jahrhundert unter dem Namen ‚Die Löwengrube‘ bekannt. […]
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The article presents examples of monks’ clothing used in the Middle Ages in Bulgaria. It reviews its features and draws conclusions and summaries related to its individual elements and colours being used. The rules that were set in monks’ clothing did not limit their individual world on the account of community. Their attire, even if homotypic, differed in certain details. Its general appearance depended on various factors such as the common rules, local culture, monastery prosperity, climate conditions etc.
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Industry played an important role in the economy of Egypt during the Mamluk period. There were many kinds of industries which operated at the time, such as textiles, sugar, paper, glasswork and metalwork. Nevertheless, the period under discussion witnessed the changes in industries some of which were in a situation of malaise and were less busy. One of the important factors that has been identified as affecting industry during the time was the lack of technological innovation. This led to competition from Europe where technological innovation in many industrial sectors had been in progress from the end of 14th century.
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The author describes a collection of medieval coins found at the Dniester Riverside near Tarasova village (Resina, Moldova). Using medieval written records and maps and the folk toponyms, the author suggests that this settlement can be identified with the medieval town (market town) of Ustia.
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The paper introduces scattered materials found at Tarasova village (Resina, Moldova). The collection includes items made of base metals as well as of iron (mainly items of armament and household utensils). The items can be divided into several chronological groups. The earliest are items of late 9th-11th cc. finding direct analogies on sites of Echimauti-Alcedar type in the territory between the Prut and the Dniester Rivers, as well as among the antiquities of South-Eastern, Central and Eastern Europe. Rather more representative is the collection of items dated by 15th-17th cc., the time when an important trade and industrial settlement of Moldavia is thought to have existed here along with its necropolis. A certain chronological gap between the latter and the former group is filled by a number of crosses-enculpions of the Old Russian type, which are dated within 13th-15th cc.
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The article is dedicated to the most significant head-dress decorations typical of the population in the Carpathian-Danube Region in 13-17 cc. There are several main traditions in the jewelry art of the time. The Byzantine tradition was still one of the brightest. The Byzantine prototypes served as sources for specific variations of kolts and bead decorations, typical of the jewelry dress in the region. Another tradition surviving till 16 c. was wearing signet-rings, which may be characterized as a common Slavic one. Besides, some decorations are distinguished that find analogues in the Ancient Rus’ (some specific versions of plaques for head-dresses, kolts, bead decorations). As for the diadems, these items reveal Byzantine, West-European and Old Russian parallels. In late 13-14 cc. the head-dresses in the said region acquire decorations of the Golden Horde type (ear-rings shaped as “question mark”, rings with dragon head, ear-rings with teardrop-shaped pendants). Starting with 15 c., items of Turkish fashion were actively borrowed.
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“Voronoch” or “Voronach” – one of the suburbs of the Pskov Republic in XIV-XV cc. The town was situated in the South-Eastern part of the Pskov land, near the Pskov-Lithuanian border. The historical records normally mention the town of Voronoch in the context of military activities in XIV-XVII cc.The archaeological study of Voronoch knows a number of attempts – in 1951 (S.A. Tarakanova), 1956 (P.A. Rappoport and N.N. Gurina), 1969 (V.D. Beletskii), 1980-1981, 1998, 2002 and 2003 (S.V. Beletskii). It has been revealed that the City’s Kremlin in XIII-XVI cc. was a settlement near the village Voronich close to the manor of Trigorskoe. The settlement Voronich 1, almost equivalent in size to the existing village, was in XIII-XVI cc. a Great posad (settlement) of the medieval town; the modern set-up of streets in the village corresponds to the description of the Great posed from a scribe’s book of 1585-1587. Settlements Voronich 2-3 in XIV-XVI cc. made up the town’s posed of Cosma and Damian, set on the right bank of the Sorot’ in front of the settlement.The digging and the recovered finds documented presence of the artefacts of XIII-XVI and XVIII-XIX cc. on the town place and settlements, with very scarce materials of XVII c. This corresponds to the desolation of the city’s Kremlin noticed by the chronicles and a sharp decrease in the number of population on posads during the Livonian war (after 1581). The location of the town also yielded a scarcely preserved layer of the late I – early II millennia AD.
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Kosovska bitka bila je i ostala u narodnoj svesti centralni događaj čitave srpske istorije. „Tu je po opštem, ali neopravdanom, uverenju propala srpska država, tu je pokopana njena samostalnost, tu je počelo robovanje Turcima”. Datum bitke je neosporan, dan Svetog Vida 15. jun (28. jun, po novom kalendaru) 1389. godine. Na srpskoj strani, uz kneza Lazara Hrebeljanovića, borili su se njegov zet Vuk Branković (koji će, u znatno kasnije nastalom predanju, biti optužen za izdaju) i bosanski vojvoda Vlatko Vuković, a na turskoj sultan (emir) Murat sa sinovima Bajazitom i Jakub Čelebijom. Ukoliko je Muratovo turbe (koje postoji i danas) nastalo na mestu pogibije turskog sultana, onda bi pozornica bitke bila deo kosovske ravnice kod sastava Laba i Sitnice, nedaleko od Prištine. Izvesna je, takođe, i pogibija oba vladara - kneza Lazara i sultana Murata-na samom bojnom polju. Ovog drugog nožem je rasporio neki srpski feudalac, kojeg će kasniji izvori identifikovati kao Miloša (K)obilića i kneževog zeta.
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The most sorrowful experience for a community or political formation is their exile from their own land. Being forced to leave one’s homeland where one has existed for years after all kinds of political and religious experiences is certainly a psychological trauma for those states or individuals who are exposed to such a situation. Especially the heavy depression suffered by exiled societies have often led them to assimilation in time, and normalised their estrangement from both their identity and their land. This situation, which can be described as psychological warfare, often leads to elimination of establishments and persons which could pose a threat, and destructive effects are felt for centuries. In this context, the exile story of Marashis that reigned in Mazandaran is a heavy blow inflicted on Shia. Marashis, who had formed a political identity based on Shiite ideology, were continuously criticised for their beliefs, and trivialised. The current article addresses their sorrowful exile.
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It is only fourteenth- and fifteenth-century sources that help build an image of the functioning of the rabbinate in Jewish religious communities of medieval Poland. Latin Christian sources dating to the period mention individuals described as doctor scholae, senior scholae, or episcopus Iudaeorum (standing for the rabbi or the major senior). However, mentions referring to such persons usually only deal with their lending activities. Still, we can learn more about the rabbis active in Poznań in the middle of the fifteenth century thanks to the correspondence (responsa) of Israel Isserlein, Israel Bruna, and Moses Minz, all of whom were scholars active in the Empire.
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This article explores the ways episcopal milieus on the north-eastern peripheries of Europe created and renewed their identities and symbols of episcopal authority by domesticating their immigrant saints during the high Middle Ages. By comparing the examples of holy bishops arriving to Poland and Sweden (St Adalbert, St Sigfrid, St Henry), it studies the episcopal mythopoesis, that is, the creation of foundational myths and mythologies as well as their adaptation to specific local needs and changing historical circumstances. The article further probes to what extent these mythopoetic efforts were original or imitative in comparison to the Western European episcopal centres and other peripheries. How similarly or differently did the bishops in the “old” and “young” Europe respond to the question: What beginnings do we need today? And what role did the appropriation, commodification, and domestication of holy bishops’ images and body parts play in building the institutional identities of bishoprics?
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The text raises the important question about the authenticity of the folklore legends about Tsar Ivan Shishman in the Samokov region.
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The Polish version of the article was published in Roczniki Humanistyczne 58 (2010), issue 2. The idea of the justice of the authority in the general meaning remains a central topic in Polish political theory. This has resulted in the frequent tackling of this problem, but it has not been reflected in the complexity of the theory. It is even difficult to talk about a theory in the case of the considerations analyzed. They were mostly very superficial mentions of the monarch’s justice, permeated with old-Polish legalism, a legalism reduced to the rule: the king is obliged to observe legal norms and to give priority to the good of those ruled over his own interests. This model determined the deliberations about justice. Most theoreticians could not see the possibility of strengthening the king’s influence on dispensing justice in the country, although there were exceptions to this view and not only among monarchists. Owing to this model in Polish political thought, after the fall of the First Republic of Poland it was easier to accept the idea of justice dispensed by broad bodies representing the community. The model was not even overturned by the instrumental transfer of the idea of natural justice to Poland. It was also not overturned by the doubts expressed by Wybicki about the possibilities of linking justice to the subjects’ happiness and political freedom.
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The article addresses for the first time the military-administrative system of the Jurchen state Dong Xia (1215—1234), based on written and archaeological sources. This system played a dominant role in creation of the Jurchen state Dong Xia, and later became the prototype of the Manchurian Eight Banner Army. Dong Xia’s grassroots military organization was meng’an and mouke, combining military and civil power. These positions were inherited from father to son. Meng’an is a tribal administrative unit, mouke is a clan unit. Above meng’an and mouke, there were temniki, who were subordinated to military headquarters. The military headquarters reported to the military Governor and military administration. Above them, there was Dahulu Yard, Dufutong, Futong, Army General and Commander-in-Chief. The entire military-administrative system was headed by two bodies: “the Headquarters of the Commander-in-Chief“ and “the Supreme Privy Council”. The military and administrative structures of Dong Xia relied on those of the Jin Empire.
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One of the interesting details characteristic of the male multi-ethnic retinue culture of the 10th century are cone-shaped silver tops of headdresses. There are four specimens found on the sites of the North European, Hungarian, ancient Russian cultural circle. All of them come from the rich male graves of the 10th century, where they are combined with weapons (swords, sabers, spears, axes, scramasaxes) and horse and rider equipment. Presumably, they could decorate soft male helmets or round hats with a pointed top.As the closest analogy, we can point to silver cone-shaped top of headdress from a rich female burial dated by the 14th century and found in the Belorechensky Kurgans in the Caucasus region. It should be noted that the pointed helmet headdresses were represented in this region in male and female costumes, and earlier, in the 14th century, they were typical for female clothing and were accompanied, in some cases, by metal tops. Thus, in the period when men’s fashion in the Caucasus region is reoriented to a new oriental influence — orbelge hats, skullcaps, the shape of helmet-like headgear is preserved in female costume, with a specific addition of a crescent at its top, as if to emphasize that this was a female dress.
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This research focuses on those Gradec citizens who were elected to administrative functions since these were held by the richest and most distinguished citizens. They constituted the political elite of the city as there was only a thin line between the economic, social and political elites in Gradec. This paper deals with many aspects and elements that played a role in the formation of the urban elite, elements such as family ties, wealth, moral values, piety, education and membership of the nobility.
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The Ignominious Slavs, an Imaginary Founder, the Benedictines and a Wild Boar. A Foundation Tradition of the Cistercian Monastery at Pforta to the End of the Fifteenth Century.
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The historians who studied the historical sources on the Battle of Kosovo, from Ilarion Ruvarac and Ljubomir Kovačević, the founder of critical historiography in Serbia, to Sima Ćirković, who studied the relevant sources during the last decades of the 20th century, concluded that there existed few reliable sources on it. In other words, the critical verification of the reliability of the documents about the Battle of Kosovo has resulted in the fact that we have increasingly less reliable knowledge about it. “
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