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Review of: Rec. Vytautas Volungevičius "Pilies šešėlyje: teritorija, visuomenė ir valdžia Lietuvos Didžiojoje Kunigaikštystėje"; Vilnius: Lietuvių katalikų mokslo akademija, Naujasis Židinys-Aidai, 2015. by: Antanas Petrilionis
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The present article is focused on the classification of the South Slavic manuscripts of the oldest translation of the Synaxarion. The study is based on 15 copies dating back to the 13–16th centuries and containing texts from September to February. As a result of consistent analysis of the structural and linguistic features, four editions were distinguished. The Bulgarian edition consists of copies of Bulgarian and Serbian origin (Grig. 23, BAN 72, Rum. 319, SANU 53, Pog. 58, Hlud. 189, Рс 705, Hlud. 191, Srem. 323), whose texts, with certain exceptions, reflect the traditional translation of the Church Slavonic Synaxarion, known from the copy Sof. 1324. The Serbian edition includes four Serbian codices (Pog. 463А, Uvar. 70, HAZU III.с.6 and Wuk. 38), whose hagiographic articles have obvious linguistic and compositional differences. The editing of the oldest translation of the Synaxarion, which led to the appearance of the Serbian edition, might have been carried out in the Serbian written tradition. However, we should not exclude the possibility that these linguistic and compositional features were characteristic of the East Slavic copy of the Synaxarion, transferred to Serbia in the late 12th–early 13th century. In the Serbian medieval tradition, the Synaxarion was not only rewritten, but also edited, because the copy Wuk. 37 represents the shortened version of the Serbian edition. South Slavic copies of the Bulgarian and Serbian editions are based on different Eastern Slavic archetypes, suggesting that the copies of the oldest translation of the Synaxarion were transferred to the Balkans not less than two times.
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The most renowned female monastery in Prague Old Town had belonged to the nuns of the Order of Preachers (the Dominicans). The convent had been founded in 1293 by the Canon of Wyshehrad Jan Holý on the right bank of the Vltava River in Újezd. After the dissolution of the Order of Knights of the Temple in 1312, their seat in the Old Town by the Rotunda of St Lawrence was transferred on 9th July 1313 for 130 stags of cents to the Dominican nuns of Prague. Shortly afterwards, on the site of a former commandery, a marvelous Gothic monastery with the large Church of St Lawrence and St Anna was built. In the Middle Ages the Dominican convent, referred to as Anenský court, became famous as an important spiritual and intellectual center. An example can be the Bible translation into Czech (the so-called Bible of Dresden) done by the Dominican Kolda from Koldice for the prioress Anna Leskoviecka. The Middle Ages were a period of the most remarkable development of the nuns community.During the Hussite Wars, in 1420, the monastery became a grouping place of all the Prague nuns that were forced into Hussite liturgical practices. Moreover, a further economic and spiritual collapse of the community occurred. The revival came only in the 17th century. At that time the nuns adopted the reform proposed by the Council of Trent. In 1676 a process of a thorough reconstruction of the monastery begun, resulting in its new baroque architectural form. Concurrently, the community was increasing gradually and in 1710 it consisted of 60 nuns. Between 1709 and 1712 the only foundation of a new monastery in the convent’s history occurred – in the city of Plzen.The prosperity of the order was undermined by the war between Austria and Prussia. Prague itself, was affected especially by the French-Bavarian occupation of the city between 1741 and 1742. After that, in 1744, Prague was invaded by the Prussians. Numerous tributes collections, goods overtaking and pillages begun. In 1744 the Prussians imposed on the convent a tribute of 25 thousand stags of gold. Since then, the Dominican nuns were struggling with a difficult economic situation. On 21th May 1782, the convent got disbanded by a decree of the emperor Joseph II and 14 nuns (10 choir-nuns and 3 converse) had to leave the monastery.Through the ages, the Dominican Convent of Prague consisted mostly of nuns originating from the social elites: aristocracy, nobility, a participating and wealthy bourgeoisie. It guaranteed its high intellectual level. The nuns in the convent were representative both the German and the Czech world.
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Review of: Hrvoje Pavić - Vino I vinogradarstvo u povijesti Slavonije, Srijema I Baranje - Zbornik radova znanstvenog skupa s međunarodnim sudjelovanjem (…), Slavonski Brod – Erdut, 2020., uredio Milan Vrbanus, 632 stranice
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Review of: Emil Lupu, Ctitori şi ctitorii la Curbura Carpaţilor în veacurile XIV-XVIII (Bibliotheca archaeologica moldaviae XVI), Academia română – Filiala iaşi, Institutul de arheologie, editura doxologia, 2011, 381 p., listă planşe 52, listă fotografii 76
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For a long period of time, The Olelkovich family lead the fate of orthodox Christians from Lithuania.This family, had a strong connection with their residence town Slutsk, but also with Kiev because the last prince from this town was Simeon Olelkovich in 1454-1471. He rebuiled most of Kiev's churches, he got himself involved in different cultural activities, and on top of all that, he made sure to keep an independent politics as long as he was in charge. Sofia Olelkovich was the last representative of this branch of the widely extended family of Olelkovich. She died in 1612.
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Middle Ages was par excellence the religious man's age, the individual relating to the religious community to which he belonged. Relations between different faith communities in a state were governed by political power in the interests of time. In case of Moldavia, the Reign defeated the Orthodox Church of a majority, establishing tolerance relations between subjects of different religions/confessionals. In the sixteenth century, following changes in perception, the high clergy could influence an intolerant attitude towards non-Orthodox.
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Dans cet article l’auteur se rapporte aux recherches archéologiques éffectués la Tg. Trotuş en période des années 1983—1986. A cette ocasion ont été decouvertes 11 d'habitations, 6 four d'usage courant et 11 fosses ménagères.
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Review of: Željko Karaula - Dimitri KITSIKIS: Osmanlijsko carstvo, Plato – Biblioteka XX vek, Beograd/Zemun, 1999. (drugo izdanje 2013.)
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Dans cet article l’auteur se rapporte aux recherches archéologiques effectues la Tg. Trotuş en periode des années 1987—1989...
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Review of: Al. Artimon, "Oraşul medieval Trotuş în secolele XIV-XVII. Genezii şi evoluţie", Bacău, Editura Corgal Press, 2003, 372 p.
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Within the medieval political framework, the Christian and roman elements are crucial for the recognition of the imperial status. This study aims to describe the Russian interpretation of two byzantine concepts related to these elements, namely translatio imperii and symphony. We argue that these concepts were integrated as an inherent part of the Russian culture, both by the political and ecclesiastical powers, and contributed to shaping the Russian understanding of the divine origin of the tsars’ power. In the attempt to place Russia in the sacred history of the world, a number of texts are developed in which Russia is portrayed as the ultimate destination for the imperial regalia, following the prophecy of the four empires from the biblical book of Daniel. By claiming the transfer and ownership of regalia, Russia becomes the final Christian empire and a new Rome. But as the power of the sovereign increases, the Church uses the concept of symphony between the two powers, in order to maintain its autonomy. The development of these concepts will be analyzed by comparing different written sources from the period.
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Various reforms were made in administrative and social areas in the Yuan Dynasty, or the Kublai Khanate, which ruled China for nearly a century. Thanks to the ethnic diversity that existed in China at the time, there was sufficient human capital to carry out scientific activities which enabled Kublai Khan to ensure the success of his reforms. Remarkable advances were thus made in the fields of education, culture, translation and science during the Kublai Khan period. Examples in this progressive period include the establishment of an observatory and two different astronomy offices run by Muslim and Chinese scientists in the capital, Khanbaliq. Kublai Khan's reforms and state-sponsored support for developments in the field of science and culture began to bear fruit in a short period of time. Therefore, this new innovative state structure of the Yuan Dynasty managed to be different from other Mongolian nations in different areas of Eurasia. From the perspective of Mongolian history, this study will throw light on the early innovations made and the scientific and cultural studies, which was done in the Yuan Dynasty during this period. In addition to this, the cultural interaction between the Iranian Mongols and the Chinese Mongols will be examined.
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The author of this article explains the arrival of various ethnic groups to Slovakia, but particularly focus on the arrival of Wallachian ethnic group between the 14th and the 17th century. In addition to a thorough gradual settlement and their lifeway, she highlights their reflection in the construction of the names of rivers as important landmarks in the field.
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Besides the presentation of the main language characteristics of the Slavonic manuscript Miscelaneul de la Praga (of XIV-XVth century, Hodoş-Bodrog Monastery) that could be established, with more or less approximation, the period and the origin of the writer or the linguistic area where the work was copied, this manuscript could be analyzed from its content point of view, as well. In this case, we would have an interdisciplinary approach of lecebnic, and the information about the folk medicine that we can find there could make a background for a presentation of the folk believes about illness and their remedies in the Medieval Age. That would be one of the common elements and the starting point for a comparative estimation of the folk medicine fragments of Miscelaneul de la Praga (The Slavonic Book of Prague) and Sbornicul medical de la Variaş (The Medical Book of Variaş, XVII-XIXth century ). Much more than that, in both of them we can find magic and symbolic formula and practices of driving away the illness that have a direct relation with the magic medicine. So far, all these facts could be relevant for the magic thought and vision of the south-east European folk culture and tradition.
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The article offers a summary of the Hungarian-Turkish relation from the battle of the Kosovo Plain in 1389 the death of King Sigismund. The author stresses the unique significance of the Ottoman conquest from the point of view of Hungarian foreign policy in the long run. It namely put an end to the Hungarian kingdom as a Great Power on the Balkans, a status enjoyed in the age of the Arpads and the Anjous. From then on, Hungary was reduced to self-defence and the inherent loss of prestige caused problems of orientation among the leading elite of the country. The article attempts to give a novel interpretation to the Balkan policy of the Hungarian kingdom in the 15th century. The author maintains that after the defeat at Nicopolis in 1396 King Sigismund tried to make the neighbouring principalities on the Balkans into a king of cordon sanitaire against the Ottoman threat. This is what explains his grants of estates for the Balkan princes in Hungary and his campaigns against Bosnia in 1405-1410 when the tried to make the country part of his defence system. When his cordon sanitaire broke up in the 1420’s, the king tried to make it up with a new type of defence policy. On the one hand he had a system of border castles built, and on the other he took Belgrade and built out a unified military administration in the Southern Province under the leadership of the brothers Talloci in the 1430’s.
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The overview refers to the publication Kulturelle Vernetzung in Europa. Das Magdeburger Recht und seine Städte (eds. G. Köster, Ch. Link, H. Lück, Dresden: Sandstein Verlag, 2018). It contains 23 articles devoted to the shaping of urban centres in Central-Eastern Europe, based on an interdisciplinary approach. These centres developed from the 13th through the 18th centuries, following the Magdeburg legal model, under the influence of its legal culture. A similar economic and social context shaped comparable circumstances and transformation trends in these centres, regardless of ethnic diversity. Cities established under Magdeburg law shared a network of cultural links, both material and spiritual. The starting point of most of the texts is the history of urban law, and its transfer and adaptation to new areas. However, they also refer to the legal language, the development of written culture in law, the history of the cities’ inhabitants and ethnic groups, and the history of urban development, archeology, and art.
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The article examines the information on the Bulgarian Tsar Kaloyan in the Russian Chronograph, one of the few Slavic sources which contains evidence about this ruler. There are four mentions of Kaloyan in the Chronograph and so far only one of them has attracted the attention of scholars. In the present text the other three mentions of tsar Kaloyan are considered, their original sources are analyzed and an explanation for the discrepancies is sought. Unpublished editions and transcripts of the Russian witnesses are involved in the study. The chronograph clearly defines the place of Tsar Kaloyan - he is a ruler who successfully competed with the Byzantine Empire.
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