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The term pallium derives from Latin and signifies “coat”. It is a strip made of white wool, worn on shoulders, used as an element of a liturgical attire of a Metropolitan Archbishop. The pallium is decorated with six Greek crosses, three pins and silk black trimmings. Its meaning is to emphasize the liturgical function and power of a Metropolitan Archbishop and his unity with the Holy See. The liturgical rite for imposing the pallium in the history had many modifications, and the present form was approved by Pope Francis in 2015. The rite itself underlines the pastoral responsibility of the Shepard towards his flock. It is a visible sign of unity, of the communion with Holy See and it is also a call for evangelical fortitude.
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The paper examines the texts encomia in the Slavonic copies that contain the First and the Second book of Euthymios Zigabenos’s 12th century Panoplia Dogmatike. The focus is on the following written evidence: the Slavonic translation of PD First book from the first to the 11th chapter included in two manuscripts: HM.SMS 186 – a 16th century copy from Hilandar monastery, and another 16th century manuscript – miscellany III c 16, Mihanovich collection in HAZU; the only copy containing the Second Book of PD in Slavonic – Ms. Slav. BAR 296 from the repository in the Library of the Romanian Academy of Sciences in Bucharest, dated from the very beginning of the 15th century; the famous Zagreb miscellany of Vladislav the Grammarian from 1469 with excerpts from PD. The texts of encomia are published as a complex for the first time. The author sustains the hypothesis that the Slavonic translation of PD had a close connection with the Athonite monastic brotherhood, whose orthodoxy and orthopraxy was the main engine for both the appearance of the translation, and its subsequent use and spread, especially in Ottoman times, when the Orthodoxy, more than ever, needed the dogmatic bases of its identity. The article tries to answer the question about the role of encomia in this process.
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The purpose of the article is to determine the influence of the aesthetic ideals of the Italian Renaissance on the formation and stylistic diversity of aristocratic women's hairstyles. The methodology of the study consists of the principles of objectivity, historicism, multifactor, systemicity, complexity, and pluralism; and to achieve the goal methods used: problem chronological, concrete-historical, statistical, descriptive, logical-analytical. Scientific novelty. An art-study analysis of the formation of the style of women's aristocratic hairstyles in Italy in the fourteenth and eighteenth centuries was conducted in the context of Renaissance aesthetics, based on the study of rare sources and archival materials; The role of well-known Italian aristocrats, legislators of the Isabella and Beatrice d'Este, Bianchi Maria Sforza, Batista Sforza, Maddaleni Doni, Eleonora of Toledo, Lucia Albani Avogadro, and others are researched in the process of creating and promoting new styles of women's hairstyles. Conclusions. Based on the study of the specifics of the creation and finishing of aristocratic female hairstyles of the Italian Renaissance, it has been proved that their stylistic and formative features are one aspect of the modification of the human body in accordance with the humanistic views and aesthetic ideals of the Renaissance; It was found that a female hairstyle in the fourteenth and eighteenth centuries was a symbol of individual and group identity.
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For many centuries, the Volga Bulgarians maintained close economic, cultural and religious ties with Muslim countries and especially with the peoples of Central Asia. Traditionally, relations between them were good and clashes were rare. But after the Battle of the Kalka River (1223), Mongolians turned against Volga Bulgaria. The first attack was repulsed, but after a long fight, Volga Bulgaria was conquered in 1236 by the Mongols and ceased to exist as an independent state.
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The first defense structure of Kalamita was a Byzantine fortress of 550—650: it protected the passage to the Heraclean Peninsula. Not earlier than 1422 and as late as the end of 1423, most likely in spring or summer of 1423, its early medieval debris was used for building a new fortification in its place. The new structure belonged to a ruler of Theodoro who started a war against Caffa. In October-November 1423, the defense structures of Kalamita were massively damaged by a 9-degree Yalta earthquake and restored in 1425—1427. In 1434, Kalamita was burnt down by a Genoese punitive expedition led by Carlo Lomellini. Further restoration works aimed to erect a stone wall to defend the suburb. The fortifications of the Theodoro fortress were substantially reconstructed within 1450—1475, with the support of the Genoese authorities. In 1475—1771, Kalamita belonged to the Ottomans, who at the end of the 16th century (the earliest), but, most likely in the 17th — early 18th century, added two new fortifications to the fortress: wallgang and glacis.
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The article examines the Bulgarian political and ethnic presence in Thessaly during the Middle Ages. Thessaly is part of the early medieval Bulgarian Tsardom for short periods yet this helps to establish Bulgarian ethnic consciousness among part of Slavic population in the area. There are data in various sources for Bulgarians in Thessaly in the 11th – 15th centuries, who participate in local riots and internecine struggles.
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This article examines and analyses the degree of succession among the settlements which existed in the pre-Ottoman and the Ottoman period in the northern hinterland of the city of Adrianople /Edirne/ in the period of 14th – 16th century; the changes in their status which occurred after the establishment of the new Ottoman authority and the demographic development changes of the Muslim and non-Muslim population in the settlements. The present survey highlights three settlements – Skutarion, Bukelon and Provaton which in the Middle Ages were part of a group of castles protecting Adrianople from the North. After the conquest of the Balkans and their inclusion into the Ottoman military – administrative system their status changed and the three castles were transformed into centers of administrative units. Our conclusions draw on the achievements of contemporary historiography and on information, found in unpublished Ottoman tax registers from the collections of the Ottoman archives in Istanbul (Başbakanlık Osmanlı Arşivi).
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The two authors dwell on the much commented in recent years interesting medieval Fortress of Urvich near the village of Kokalyane in the vicinity of Sofia. According to the findings of the archaeological excavations, a fortification was built on the steep slope as early as the 4th–6th centuries to safeguard the important road. Abandoned in the time of the Barbarian invasions, it was reconstructed during the First Bulgarian Empire in the 10th–11th centuries. The fortification developed rapidly and flourished particularly during the Second Bulgarian Empire in the 12th–14th centuries. There are documents evidencing that Urvich was involved actively in the defence of Sofia against the Ottoman invasion and suffered the same unfortunate fate as the big city. The excavations show that in the 15th–17th centuries an important Christian monastery was founded on the ruins of the fortress; the monastery was burnt to ashes by the Ottomans during the Bulgarian uprisings inspired by the Austro-Turkish Wars in the late 17th – the first half of the 18th centuries. Information from various historical sources on the fate of the Urvich Fortress is gathered and analysed in this article. The earliest is a seal from the 11th century, belonging to the Byzantine aristocrat Nikolay Οὐρβίτζιον – the Greek spelling for the Bulgarian “Urvich”. Worthy of note is the rich Bulgarian folklore tradition, describing the resistance of the Bulgarians against the Ottoman invasion, where the Urvich Fortress is repeatedly mentioned. In this regard, it is mentioned also in the Slavo- Bulgarian History completed in 1762 by Paisius of Hilendar. A definite contribution of the two authors is the discovery that Urvich was mentioned as Oruitro in several Western European travelogues and road maps from the 17th and18th centuries. Their descriptions and designations make it clear that at that time the walls of the ancient fortress were preserved in good height, and that there was a “beautiful monastery” within the walls. This description corresponds and corroborates fully the data from the archaeological excavations.
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W początkach XX w. benedyktyńskie opactwo Maria Laach w Niemczech zaczęło ogrywać decydującą rolę w europejskim ruchu liturgicznym. Przyczynił się do tego długoletni opat (1913–1946) Ildefons Herwegen, który zachęcił mnichów do apostolatu i studiów liturgicznych. W opactwie kładziono nacisk na piękne sprawowanie liturgii, do której mnichów przygotowywały konferencje liturgiczne. Formacją liturgiczną objęto duchowieństwo, środowiska akademickie, młodzież oraz świeckich katolików. Prowadzono tam badania naukowe dotyczące historii i teologii liturgii. Szczególnym osiągnięciem była wypracowana przez Odo Casela teologia misteryjna. W opactwie przeprowadzono także eksperymenty liturgiczne, które stały się podstawą posoborowej reformy liturgicznej. Opactwo prowadziło także działalność wydawniczą. Najważniejsze wydawnictwa to czasopismo „Jahrbuch für Liturgiewissenschaft” oraz seria wydawnicza Ecclesia orans.
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Planned as an expedition to liberate Jerusalem from the Muslims, the Fourth Crusade became a crushing weapon, destroying Byzantium and changing the fate of the Balkans. Its leader marquis Boniface of Montferrat was one of the people, who had the greatest influence in directing the pilgrims to Constantinople. Fulfilling his vassal duty to Philip of Swabia and pursuing his ambition to restore the lands and authority of his brothers in Byzantium, he set out for the East. A brave knight, an influential seigneur, an experienced military leader, but an unscrupulous and a cruel politician, he lost the “battle” for the imperial crown of Constantinople, but won Thessaloniki. There he set the beginning of a new crusader state, which covered the lands from the Rhodope Mountains to the Peloponnese peninsula. However, his eastern adventure ended tragically. Underestimating the force and the abilities of the Bulgarians, he lost his life in battle against them.
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Ši skiltis skirta supažindinti skaitytojus su Lietuvos ir užsienio fondų finansuojamais mokslo projektais. Informacija pateikta apie projektus, kurių viešinimo pageidavo juos vykdantys mokslininkai.
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The Bulgarian presence in southern Transylvania, limited to four communities, was investigated accidentally, predominating the repertoire of facts – and is almost completely devoid of causal and comparative explanations. On the other hand, the two Bulgarian communities in the vicinity of Sibiu, Bungard and Rusciori, were never explained in relation to the historical era in which they were founded, neither concerning the guardian factor from Sibiu (political-administrative and religious), nor in their mutual relation. In these conditions, our research proposes: to identify and systematize, chronologically and logically, the relevant facts (from an ethnic, religious, administrative, linguistic point of view); to explain in a causal and comparative way the similar and divergent evolutions of the two communities; to discover and evaluate the external influences, which have determined decisive options regarding the adoption of the Lutheran or Orthodox confessions, as well as that of the Romanian or German languages; to explain the causes of the disappearance of the two Bulgarian communities, in terms of relations between external factors and internal decisions – adopted according to the group and individual interests. Specifically, we analyse the processes by which the Bulgarians from Bungard went from Orthodoxy to Lutheranism and then returned to Orthodoxy, while preserving the Romanian language. On the other hand, we point to a unique case in Transylvania, in which a community (Bulgarians from Rusciori), without acquiring the German language – and therefore without access to the founding cultural values of this nation – became a most active contributor to Nazi inspired German nationalism. The destiny of the Bulgarians from there merged (only after the compulsory education during the communist regime made the young Bulgarian-speaking Germans) with the fate of the German community in Romania, who emigrated en masse to “Vaterland”, where they are building their own futures.
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