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The file contains the abreviations used both in the article and in the indexes and the indexes of the names, of the geographical places and of the institutions that are to be found in the articles.
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The file contains the abreviations used both in the article and in the indexes and the indexes of the names, of the geographical places and of the institutions that are to be found in the articles.
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Market towns’ privileges and their system of self-government and administration were similar to the free royal cities. In the late 14th century, Miskolc doubled in size, besides the „Old Town“, the „New Town“ was first mentioned in 1376, with its own weekly fairs and administration, even with a separate parish. The parish church of the New Town, first mentioned in one of the Pope’s deeds in 1445, bore the name of the Holy Virgin Mary as its title. The fact that a cotters’ street or quarter came into being next to the church of the New Town indicates the independence of the New Town and its parish, similarly to the Old Town. The separation of the Old Town and the New Town was a medieval phenomenon, however the dual centres did not survive the Middle Ages, as Miskolc was burnt down by the Turkish troops in 1544. On the ruins of the former parish, a new baroque monastery of the Conventual Franciscans (Minorites) was built in 1720s, and a Minorite scribe made a small drawing in the protocol of the convent showing the outline of the medieval church.
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Between Moravia and Prussia there was an important medieval route passing through the economic and political centres (Olomouc, Opava, Raciborz, Krakow and Torun). A very important medieval route existed between Moravia and Prussia, connecting the economic and political centres (Olomouc, Opava, Raciborz, Krakow and Torun). Situation on this road made it possible to research the continuous material and ideological transfer, the existence of which is evident from the archaeological finds in Opava region. We have compiled three thematic groups of artefacts which include utility ceramics, numismatic material, and sacral artefacts used by pilgrims. Within the identified system, various groups of travellers including merchants, artisans, diplomats and pilgrims can be detected.
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According to the charter issued by Andrew, Bishop of Eger, the Košice burghers were exempted from jurisdiction of Archdeacon of Abaujvár in 1290. Circumstances connected to its origin and then comparison with other charters containing similar privilege seem to be essential factors leading to better understanding of the source. Hereby a very detailed analysis of the text might say more to explain its meaning. Therefore, the cognoscible context of exemptions with the examination of circumstances leading to the issuance of the charter in 1290, along with consideration of the words written in the text, encourage the opinion that the burghers of Košice had been exempted from jurisdiction of Abaujvár´s Archdeacon even before. The Bishop´s charter seems to be only a confirmation of the right allowed earlier, which was a common phenomenon in the towns (or in the communities of guests) of the Hungarian Kingdom.
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The study deals with suburban churches and hospitals in medieval Košice. Author evaluates historiography published on this topic and presents results of detailed research of town books and tax registers. The aim of contribution consists of characterizing of the development, i.e. origins and cessation of the buildings, their approximate geographical location as well as the position in the church administration of Košice. The existence of three churches and two hospitals surrounding the walled town has been proved by the research. The main and also the oldest hospital with a church had patrocinium of the Holy Spirit. It laid in front of the Lower Gate on south. As the second one, the church of St. Ladislaus was erected in the northern suburb. The last such objects built here in the Middle Ages were leprosarium and church of St. Leonard on the west side. In addition to this, there was constructed one more church in the town´s cadaster, staying in the village of Košická Nová Ves.
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This contribution describes and evaluates four wells explored or documented in 1990s in the streets of Košice. Two of the wells were investigated in Hlavná Street – one of them is located in the Lower Gate area and the other is near the Immaculata. The third well was researched in Dominikánske Square. The well in front of Kováčska Street 26, damaged by a sewer trench, was documented only. Profile of the wells is round, narrowing towards the bottom. Their construction character is identical as well – stone walls built on a wooden base construction. The maximum difference between the bottoms’ levels is 1.5 m. It was impossible to measure the depth and identify the construction method of the well in Kováčska Street – in front of Kováčska 25, as it was situated under the bottom of the sewer trench backfill. Despite the fact that dating of the wells was not possible, it is undoubtable that they were used in the modern era. They disappeared when the city water supply was built in the beginning of the 20th century.
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The paper deals with issues pertaining to the relations and communication between the representatives of the town administrations in Košice, Bardejov and Prešov in the 15th century. The reflection of these relations may be found in correspondence preserved in the archives of these towns. These documents have made the author to note that mutual cooperation was developed among the towns, especially in the field of the town diplomacy by sending common town delegates to the Royal court and high dignitaries of the Kingdom and to the common consultations of the towns. Military aff airs and espionage were another area of cooperation between the towns. If the towns were not directly threatened, in many areas (economy, trade) they acted like rivals. One example is the cause between Bardejov and Prešov because of bleaching linen, lasting for the whole 15th century.
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Besides its main tasks – judiciary and executive, the town administration fulfilled a variety of functions ranging from economic production through defense and protection of its citizens, to the development of culture and education. This required oversight and stewardship by municipal dignitaries and extensive system of urban employees. The paper deals with the management of urban employees and town dignitaries responsible for major sectors of town economy, security, health care, culture and other areas of urban living. The author analyzes the position of urban employees and contracts made by town. Management of urban facilities belonged to the main duties of the elected members of the municipal court. Economic facilities (mills, granary), supervision of wine trade, linen weaving or patronage of hospitals represented the main areas of their functions. An important place among municipal employees belonged to servants in judiciary, diplomacy and urban defense. Specific field, financed by the town council, represented the area of art and culture, where painters, masons, organists and trumpeters were employed.
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The article examines the contribution of the Czech Revival philologist, publisher and poet Vaclav Hanka (1791–1861) to the Czech-Bulgarian cultural relations and contacts. The author analyzes in more detail his short translation called A Short History of the Slavonic Peoples in Ancient Times (1818), based on the Friedrich Christian Ruhs (1781–1820) book Handbuch der Geschichte des Mittelalters (1816). The chapter devoted to the history of medieval Bulgaria is the first specialized Bulgarian study published in Czech. Hanka has not written a whole bulgarian article on his own (except for the Bulgarian supplements in his research in the field of palaeoslavistics) and is restricted to resolving works of his colleagues and excerpts from the correspondence of his friends, mainly the Russian Slavonic scholar Izmail Ivanovich Srenevski (1812–1880). Nevertheless, for many Bulgarians, he was invaluable advisor during their trips to Bohemia (eg. Ivan Andreev Bogorov, Konstantin Dimitriev Petkovič, Ivan Vasilev Shopov, Petăr Beron, Konstantin Pavlov, Dimităr Stefanov Mutev or Nathanail Zografski) and discoverer and publisher of “Kralovedvorski manuscript” and “Zelenogorski manuscript” pseudo old Czech poetic mystification of the early 19th century, which are considered precious monuments from the 13th and 10th century (to their Bulgarian translators – besides the already-named Petkovič and Shopov – belong Teodosi (Bogdan) Ikonomov, Rayko Zhinzifov, George Benev and Atanas T. Iliev).
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Byzantine society had very complex relations with the Islamic Eastern neighbors. Islam, to be sure, started and continued to be menace for Byzantium for the all long eighth centuries they used to coexist. However, Byzantine society needed a certain period of time to accept Islam as another religion, standing against Christianity in the East. After the first Byzantine revenge acts against Judaism a long tradition was formed with two main streams. The first of them envisaged Islam as a demoniac pseudo-religion (or anti-religion), the second being milder and ready to accept the Islamic neighbors not as a whole, but rather as different states, culturally not so different from Byzantium, with diplomacy playing role for keeping balance in the East. Thus, the Byzantine Real politik appeared as a phenomenon, what provoked crusaders to accuse Byzantium as being traitor to the Christian cause in the East. In that context should we pose the interesting incident at the end of Manuel I Komnenos’ reign (1143 – 1180). Both Church and society were provoked by the decision of the Emperor to lift up the anathemas against Allah from the trivial ritual of denouncing Islam. This formula was used generally by Muslims who converted to Christianity for whatever reason. Manuel sent twice tomoi for approval, provoking no less than an angry reaction in the Church and society. Thus, two main concepts made a stand against each other, a more traditional one and another, more practical, political, if not to say tolerant. For Manuel and his followers, who were not missing, as we know from Choniates, the doctrine of Muhammadwas just a deviation, untrue enough, of the unified Biblical tradition implying, anyhow, the existence of one and only God, Creator of the world. His opponents, Choniates being definitely among them, refused even to listen to such an interpretation. This radically harsh view on Islam corresponded with the anathemas against Islam in Choniates’ Treasure of Orthodoxy. Although in that particular case Choniates took side with the traditional opposition against the Emperor, in his History he used to be more delicate observer of Muslims, especially when comparing them with the Latins who became “champions” of his wrath.
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The article gives excerpts and information for the social life in the Medieval Bulgaria that are contained in the sermon of Gregory Tzamblak. In contrast to the historical sources where the facts are „painted” with background information, the sermons are characterized by the art peculiarities of the rhetoric prose and with elements of the vivid, folk language. The sermon is a kind of mediator between the clergyman preacher and the laymen who are playing the role of his audience. The theological theses, the Biblical excerpts and their interpretation are given through familiar to the Christians examples. Paintnigs from the real life are being painted and though this represents a Medieval realism of the imitation, the sermon is an authentic historical source for the picture of the social life in.
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The medieval prisons are part of the Islamic governing system as in the Near East as in the Magreb. The sources about their organization and working methods are rare and straggling. Whatever, medieval Islamic prisons deserve an attention because they are connected with the general institutional environment in the Islamic lands. This article surveys the Islamic prisons in Sicily in the period 9th-11th century. It begins with a review of the emergence of the first Islamic prisons. This information serves as both forming initial impressions and a basis of the subsequent analysis. An important contribution of the article is the collected information from different by language, type and time historical sources. Their careful readings, coupled with a compare analysis, allow us to draw conclusions about the characteristics and location of the medieval Sicilian prisons. Comparison with the prisons in the other Islamic lands over the same historical period shows us common features. This makes it possible to conclude that the penal institutions on the island follow and work on a well-established model.
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The object of investigation in the present paper is the comparative study of the temporal system in translated and original works of Tarnovo and non-Tarnovo origin from the 14th century, published in the last decade. The study focuses on the parallel between the verbal system of the largely unresearched pre-Euthymian homiletic manuscript of six homilies “On the Seraphim”, translated by Dionysius Divni, and six works of the representative of TarnovoLiterary School – Metropolitan Gregory Tsamblak, which are genealogically connected with it. The following aspects have been studied contrastively: the paradigm of the verb tenses – Present tense, Past Imperfect, Past Aorist, Past Perfect, Plusquamperfectum, Future Simple, descriptive future-tense forms, Past Future tense; the unchanging infinitive; the verboids – present active participle, aorist active participle, passive participles; passive voice; conditional and imperative mood. Their similarities (conformity to Middle Bulgarian tendencies and Athonite influences) and differences (the degree of archaisation, individual style) have been inspected.
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The Greek-inhabited Ionian islands were key in Mediterranean trade. They came under Venetian rule at the end of the 14th century. The Ionians lived in a stratified society enjoying personal freedoms, brought together by their Orthodox religion. At the end of the 18th century, the Ionian islands were dragged into the complex political relations between the big countries in Europe and the Ottoman Empire. In June 1797, the islands were occupied by the French army, but soon after that, they came under Russo-Ottoman protection. A republic with a moderate constitution was established, which was later replaced by one after a Venetian model, retaining noble titles and privileges.
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Biblical King Davit is especially popular in ancient Georgian literature. On the one hand, Georgian writers paraphrase his works, which is important, but even more interesting is the fact that in relation to this biblical king, important issues are reflected in the works of Georgian writers, such as the idea of the biblical origin of Georgian kings, symbolic consideration of Davit as Christ the Father, scrambling of Davit and Giant, as well as the metaphors "Davit’s Harp", "Davit's Precepts", "Davit's City", "Davit's Garden". For Georgian writers, Biblical Davit remains an exemplary hero, so when they talk about this or that character, they try to explain their actions with the examples of Davit's life or the aims of his thought, and thus determine the peculiarities of the character or action of this or that character. Strengthening of the royal dynasty of the Bagrationi made the legend of their biblical origin even more actual. Later, with the strengthening and prosperity of the country, this idea acquired more popularity, which was manifested in almost all the ascending stages of the development of Georgian literature. The article shows that the myth has traveled successfully from century to century and on the one hand gave the Georgian kings a sense of specialness, and on the other hand, Georgian writers from this ancestral dynasty used this moment along with their positive aspects to describe this or that historical figure. After the conquest of Georgia by Russia (1801) when the monarchy was abolished in Georgia and the country lost its national independence, this myth was gradually forgotten. Davit Knar, along with his sling, immediately gained popularity in Georgian heraldry. Since the Georgian kings considered themselves the descendants of the biblical Davit, this important element was reflected on the coat of arms of the Bagrationis as a symbol of devotion to the Bible and a kind of permanent and uninterrupted union with it. The metaphor "Davit's harp" in some cases refers to the harp of Davit Psalm-chanter in the literal sense, and is sometimes understood as a psalm chant, as well as the use of this metaphor as a measure to determine the fictional level of this or that work. As for the "Davit’s Precepts", it is a kind of allegorical collocation and primarily considers the views of the prophet Davit on this or that issue. From this point of view, the attitude to Davit’s precepts established by a remarkable Georgian poet of the 18th century, Davit Guramishvili is worth considering. When talking about the origin of the Virgin Mary and Jesus Christ with Georgian authors or translated monuments, primarily attention is drawn to the term that Davit eulogizes Christ in advance; he prophesies the birth of the Messiah and sings hymns to him. The quotation of Davit's hymns traces the whole of the old Georgian secular or historical writing. For Georgian writers, the important episodes of the life of the biblical King Davit are exemplary, which they refer to when necessary, and his thoughts - a guide, which occupies an important part in the life and work of this or that literary or historical hero.
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Review of the monograph created by a group of authors (Otar Chigladze, Davit Andghuladze, Nana Gelashvili, Shalva Chikhladze, Archil Kalandia, Marine Jibladze) - "History of China". Chief editor and compiler Marine Jibladze, publishing house, "Golden Fleece", Tbilisi, 2022.
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The study summarises Czech and partially Polish texts on medieval and early modern rituals which have been written in the last three decades. The historiographical preoccupation with rituals and ceremonies is subject to criticism, or it is related to the developments in recent European historiography. We can conclude that both Czech and Polish historians primarily focused on the rituals of the monarchy, which they viewed from the perspective of the main actor, i.e., the king, and considered them a reflection of the political power. Contrary to anthropologists, who are interested in cultural meanings and categories, historians leaned more towards a socio-historical perspective. Descriptions, which partly result in the confirmation of the main actors’ positions of power and partly in an insight into the everyday life and material culture of the power elite, are prominent in the texts. The overall result is a rather reduced reception of anthropological perspective in the analysis of ritual. The current knowledge, essentially dependent on the quality of the existing sources, could be expanded by taking inspiration from spatial studies, e.g., methods developed in recent archaeology, as the conclusion of the study shows.
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Adakale, a center of Turkish culture in the Balkans since the 15th century, has witnessed the establishment of cultural communication between the Balkan people sharing the multicultural life symbolized by the River Danube. After the “loss” of Adakale by being submerged in 1970, music and literature were the only media reflecting this memory. The past studies of Turkish folk poetry and music compiled from the Adakale region will be evaluated within this work. Possible methods of re-envisioning the melodies of the compiled lyrics whose melodies are lost will be discussed by utilizing compilations made from other regions of the Balkan Peninsula and using the folk melodies in Turkey that originated from the Balkan lands.
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Review of: Milada Vilímková: Le ghetto de Prague. Prague, Artia 1990, 231 pages; Josef Krása, České iluminované rukopisy 13./16. století (Böhumische illuminierte Handschriften des 13./16. Jahrhunderts) - Praha, Odeon, 1990, 456 Seiten; Milan Kuna, Hudba na hranici života (Musik an der Grenze des Lebens) Praha, Naše vojsko, 199; Martin Buber, Chasídská vyprávění (Récits hassidiques) Traduit de l’allemand par Alena Bláhová, Prague 1990, éditions Kalich, 575 page; Vladimir Lipscher: Zwischen Kaiser, Fiskus, Adel, Zünften: Die Juden im Habsburgerreich des 17. und 18. Jahrhunderts am Beispiel Böhmens und Mährens. Abhandlung zur Erlangung der Doktorwürde der Philosophischen Fakultät I der Universität Zürich. Zürich, Zentralstelle der Studentenschaft, 1983, 298 Seite; The Feast and the Fast. The dramatic personal story of the Tosfos Yom Tov Zt”L. Prepared by Rabbi C.U. Lipschitz and Dr. Neil Rosenstein, New York — Jerusalem 1984, 75 pp., 41 genealogical charts; Kieval, Hillel J.: The Making of Czech Jewry. National Conflict and Jewish Society in Bohemia 1870—1918. New York — Oxford, Oxford University Press, 1988, 279 pp. The Kaufmann Haggadah. A 14th Century Hebrew Manuscript from the Oriental Collection of the Library of the Hungarian Academy of Sciences. Budapest, Kultura International, 1990. (Facsimile, 60 folios; introductory study by Gabrielle Sed-Rajna, 23 pp.)
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