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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 Our conclusions draw on the achievements of contemporary historiography and on information, found in unpublished Ottoman tax registers from the collections of the Ottoman archives in Istanbul (Başbakanlık Osmanlı Arşivi).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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After the notorious persecution of its Khurasani protagonists, profiting from the political and ideological vacuum of the interregnum and the upsurge of the Shiite propaganda of the late 15th century, the Hurufi teaching penetrated Eastern and Central Anatolia, partly disguised under the tenets of different Batini indoctrinated groups, making these regions by the end of the century, its new stronghold. The main stage of the events became the Ottoman lands. Particularly in the years after the Ankara disaster of 1402, Asia Minor and the Balkans became a fertile soil for all unorthodox doctrines, especially those, like Hurufi one, nurturing apocalyptic or messianic expectations. Simultaneously, Persian and the Gurgani vernacular retreated before the Anatolian Turkish as its written medium. The paper concentrates on the exegetical attempts of the second generation of Fażl Allāh Astarābādī (d. 1394)’s disciples, in particular the first Turkish translations and commentaries on his seminal works.
More...Култура на пътуването в Европейския Югоизток. Съст. и ред. Антоанета Балчева. Редакционна колегия: Eлена Сюпюр, Хървойка Миханович-Салопек, Христина Марку. София: изд. на ИБЦТ, 2020, 536 стр., ISBN: 978-619-7179-13-2
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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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The Strange Knight of the Sacred Book is a novel by Anton Dontchev, a Bulgarian author, published in 1998 in Bulgaria and translated in France in 1999. It tells how, around 1218-1219, the secret Book of the Bulgarian Bogomils arrived in France to their Albigensian brothers, in Languedoc, in Occitan country. It is inspired by numerous readings of epic and courtly literature of the thirteenth century, in Latin and French, in the languages of oc and oïl, and more recent, historical and literary sources, of the nineteenth and twentieth centuries. There are also references to medieval tapestries, to 15th century religious paintings, Italian, Spanish or Portuguese, and to modern, English and French painters of the 19th and 20th centuries. It is a singular, Bulgarian look, rare in modern literature, and devoted to the history of the crusade carried out at the beginning of the 13th century, in Occitania, against the Albigensians. It is a long solitary, pseudo-autobiographical reverie, a long return to oneself nourished by past adventures, intimate thoughts and moral and spiritual reflections of the narrator: a French knight, at first a crusader, later a rebel against the papacy and the Inquisition.
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Review of: Piotr Kociumbas - Hans-Jürgen Bömelburg and Norbert Kersken (eds), Mehrsprachigkeit in Ostmitteleuropa (1400–1700). Kommunikative Praktiken und Verfahren in gemischtsprachigen Städten und Verbänden, Marburg, 2020, Verlag Herder-Institut, VI+245 pp., indices, ills; series: Tagungen zur Ostmitteleuropaforschung, 37 Wojciech Kriegseisen - Jan K. Ostrowski, Portret w dawnej Polsce [Portrait in Early Poland], Warszawa, 2019, Muzeum Pałacu Króla Jana III w Wilanowie, 495 pp., 589 ills Tomasz Hen-Konarski - Volodymyr Sklokin, Rosiisʹka imperiia i Slobidsʹka Ukraina u druhii polovyni XVIII st.: prosvichenyi absoliutyzm, impersʹka intehratsiia, lokalʹne suspilʹstvo, Lviv, 2019, UCU Press, 286 pp., bibliog., index Maciej Górny - Jan Jakub Surman, Universities in Imperial Austria, 1848–1918. A Social History of a Multilingual Space, West Lafayette, IN, 2019, Purdue University Press, 458 pp., indexes, ills, tables; series: Central European Studies Aleksander Łupienko - Maciej Górny - Jan Arendt (ed.), Science and Empire in Eastern Europe: Imperial Russia and the Habsburg Monarchy in the 19th Century, Göttingen, 2020, Vanderhoeck & Ruprecht, 334 pp., index of persons; series: Bad Wiesseer Tagungen des Collegium Carolinum, 38 Piotr Kuligowski - Wiktor Marzec, Rising Subjects: The 1905 Revolution and The Origins of Modern Polish Politics, Pittsburgh, PA, 2020, University of Pittsburgh Press, 312 pp., 25 black-and-white ills; series: Russian and East European Studies Justyna Aniceta Turkowska - Sylwia Kuźma-Markowska, Dziecko, rodzina i płeć w amerykańskich inicjatywach humanitarnych i filantropijnych w II Rzeczypospolitej [Children, Family and Gender Roles in American Humanitarian and Philanthropic Initiatives in Interwar Poland], Warszawa, 2018, Wydawnictwo Uniwersytetu Warszawskiego, pp. 419, list of abbreviations, ills, personal index, bibliog. William W. Hagen - Piotr Cichoracki, Joanna Dufrat, and Janusz Mierzwa, Oblicza buntu społecznego w II Rzeczypospolitej doby wielkiego kryzysu (1930–1935). Uwarunkowania, skala, konsekwencje [Faces of Social Protest in the Second Polish Republic during the Great Depression (1930–1935). Preconditions, Scale, Consequences], Kraków, 2019, Towarzystwo Wydawnicze “Historia Iagellonica”, 618 pp., 30 ills Iza Mrzygłód - Iwona Dadej, Beruf und Berufung transnational: deutsche und polnische Akademikerinnen in der Zwischenkriegszeit, Osnabrück, 2019, fibre Verlag, 357 pp., appendix, bibliog., index; series: Einzelveröffentlichungen des DHI Warschau, 38 Grzegorz Krzywiec - Anna Bikont, Sendlerowa. W ukryciu [Irena Sendler. In Hiding], Wołowiec, 2017, Wydawnictwo Czarne, 480 pp., bibliog., photog., index of persons; series: Biografie Lidia Zessin-Jurek - Ewa Stańczyk, Commemorating the Children of World War II in Poland. Combative Remembrance, Cham, 2019, Palgrave Macmillan, xxi + 175 pp., ills
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This study looks at bells and bell ringing in the medieval Balkans byfocusing on historical Serbia and Bulgaria. It provides a comprehensive view of the use of bells for religious purposes from the thirteenth century until the early Ottoman period. The evidence examined is organised in two parts; the first one deals with written sources while the second is a catalogue of church bells preserved in the region under study. Dated to the thirteenth, fourteenth and fifteenth century, some of these instruments are recent discoveries while others are not well known among scholars. This is the first time that most extant bells from the region are analysed together, offering the opportunity to trace the development of these artefacts in the Balkans. In a third section the information from written sources and actual bells is discussed in conjunction.
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Monasticism appeared in the Church as an organised community after 313, i.e. after Christianity gained freedom. In Croatia, monasticism was also influenced by the West and the East, the Western and Eastern Churches, i.e. the Catholic and Orthodox Churches. Monasticism in Senj and the surroundings remained faithful to the West, however, it inherited the Glagolitic script and Old Slavic (Old Croatian) worship from the Eastern heritage, due to which it played an important role of local, national and even global proportions. The Benedictines came to the Senj area in the 12th century and had their abbeys in Sveti Juraj, Senjska Draga and Senj. The Templars also came to Senj in the 12th century, the Franciscans a century later, and the Dominicans in the 14th century. The Pauline monasteries in Ljubotina (today Spasovac) and Vlaška Draga (today Sveta Jelena) date from the 14th century, and their presence in Senj itself was recorded in 1634. Around 1622, the Augustinians operated in Senj for a short time. When it came to material support for the monks, the Frankopans stood out in particular, and after them were King Matthias Corvinus and his successors on the throne. Of the women’s religious communities that appeared later, the activities of the Sisters of Charity (in the 19th and 20th centuries), the Sisters of the Sacred Heart of Jesus (in the 20th century), the Sisters of the Immaculata (in the 20th century) and the Franciscans (also in the 20th century) were noted in Senj. The religious communities in this area made a great contribution in a religious sense, as well as in education, the spread of literacy and culture, and the development of the economy and construction. With the departure of the Sisters of the Sacred Heart of Jesus from Senj in 1997, the thousand-year continuity of monastic life and work in Senj and its immediate surroundings was interrupted.
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The periods of crisis that certain societies go through change the already established order. They provoke a rethinking of existence and the need to seek protection from above against what cannot be driven away by any means known to man. The late medieval post-Byzantine Balkan churches fully illustrate this. Some of them, especially those in the places directly affected by a certain epidemic, appear after such critical moments, and in their collection of images, the disease itself finds its own place, acquiring at the same time a set of anthropomorphic features. The protection of God or some of His saints is sought after when it comes to acting against the plague. The article tries in an interdisciplinary way (combining history, culturology and theory of art) to emphasize on the image of the plague in the Orthodox Christian image system. The motif of the Dance of Death (Danse Macabre), in which rulers,clergy and peasants are involved, was influenced by the “procession” of the infection throughout Europe and has been repeatedly discussed in the scientific literature.Within the Balkan Orthodox Christian folklore, the plague appears as a strange girl who is constantly scratching herself, or as an old crone - in most cases presented as a witch. People turn to St. Charalambos to be their intercessor before God and to relieve them from the trouble that befell them. The vernacular idea of St. Charalambos as a victor over the plague, which he captured and chained, is reflected in the church’s visual tradition.
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The emergence of the first Catholic parishes in the territory of Kosovo and Metohija is related to the development of mining, mainly in the settlements of German miners Saxons and the colony of traders from the coastal parts of the Serbian medieval state (Cattaro, Dubrovnik, etc.). The significance and influence of these trading colonies has experienced its climax at the time of the Serbian despots, while the question of the spiritual and administrative authority over these parishes reflects the pretensions of certain Catholic ecclesiastical centers to protect the interests and rights in the exercise of their obligations.
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