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Artykuł omawia kult matki Bożej w klasztorze oo. Karmelitów na Piasku w Krakowie.//The article discusses the worship of Virgin Mary in Carmelite Fathers' monastery in Piasek, Krakow.
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The authors publish archaeological evidence from the first research work on the settlement of Tarasova (Resina, Moldova). The idea of the first archaeological dig there was suggested by the medieval objects coming from Tarasova neighborhood and found in private collections. The primary objective of the first expedition was to determine the site’s cultural, historical and chronological context. In spite of a small scale of the field research, the Tarasova site’s unique nature became obvious to the archaeologists. Thus, it is possible to speak about two cultural horizons on the settlement – one dated by the early Gothic time of 5th c. BC, and the other dated by the Moldovan Middle Ages of 15th-17th cc. The field research proved connection between the finds from private collections and the settlement at Tarasova. Besides ceramic material, typical of medieval Moldovan sites, the research yielded other important material evidence. These are numerous tools, decorations finding analogies in Carpathian-Balkan territory, including in urban centers of the medieval Moldovan Principality. Coins found on the site provide a more important argument in favor of the commercial, industrial and probably urban nature of the medieval settlement at Tarasova village.
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Monumental stone crosses appeared in the Old Rus’ in the early 12th century. The earliest crosses known are of Novgorod origin. Several local groups of medieval stone crosses, which have a particular style, were defined on the Russian Northwest. On this evidence four stable local types (Izborskiy type, described by V. Sedov, Izhorskiy type, crosses ‘in circle’, Gdovskiy type) can be determined.This paper is devoted to the Izhorskiy type of stone crosses. There are more than 40 sites on the Izhorskoe plateau, where the crosses of this type appeared. These crosses are remarkable for cutting techniques and peculiar motifs. The sizes of crosses – from 0.3 up to 3 m, time of existence of this type – 13th – 16th century.
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The miniature relief stone icons, the number of which is close to half a thousand wares, present the main fund of works of medieval Russian plastic. Accumulation and the study of this material have been conducted since the late 19th century, when the first, mainly informative, articles were published. But soon, stone icons were paid attention to also as examples of plastic art. For classification and systematization of wares T.V. Nicolaeva’s contributions are most considerable. She worked out the code of Old Russian stone plastic of small mould and marked answers to main questions connected with study of these items.Further study of the items in the context of medieval art leads to conclusion about the beginning of stone carving in Russia, as a branch of handicraft, about 1200r; earlier only the items of Byzantine import were known.The beginning of local traditions of stone carving with personal style of stone-work is traceable in first decades of the 13th century in Kiev and on turn of 13th – 14th centuries in Novgorod. Wares of separate (individual) workshops turn out well to group; these products were made by employing Byzantine art experience.
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The article researches topography of findings of early Moldavian coins emitted during the rule of Petru I Mushat (1375-1391), Stefan I Mushat (1394-1399) and Alexandru I cel Bun (1400-1432). The analysis of numismatic artefacts revealed four areas of their distribution: 1) Moldavia’s territory divided into two historical regions by the river Prut; 2) Dobrogea; 3) Wallachia; 4) Polish-Lithuanian possessions. The study showed that in each of the regions Moldavian coins played a special role which reflected peculiar historical destinies of the regions and the nature of their connections with Moldavia in late XIV – first third of XV cc.
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The article is dedicated to the early history of the town and fortress of Izmail (Low Danube, modern town of Izmail, Odessa region, Ukraine). The author believes that Izmail underwent a number of stages in its development.1. Supposedly, a Walachian settlement called Smil, whose location has not been archaeologically proved and was not documented in the records of XV-XVI centuries, existed close to the Danube crossing-place in XV and was destroyed by the Ottoman troops in 1484 during their march to Chilia and Belgorod.2. A new Ottoman village next to the destroyed Walachian one emerged in the mid XVI century again close to the crossing-place. Its name Ismail was documented in 1560.3. By the late XVI century the village had evolved into a town with some fortifications and a transit port – crossing-place, belonging to the Muslim religious department.4. By mid XVII century Izmail had become a small town without fortress, consisting of two parts: western and the main one, surrounded by a wall, and eastern one – quarters of Christian Orthodox population. During the military activities of 50s of XVII century, due to an inflow of refugees, this locality grew, so that right from that moment one can call Izmail a town.
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The article is a publication of an enkolpion which was found by V. D. Beletski during the excavation of Dovmont's City in Pskov in 1966. The cross is kept at the Department of Russian culture in the State Hermitage. The cross was found in a child’s grave from the burial ground found on the territory of Dovmont's City. The grave was situated near temples no. 2 and 3 which were built in the second half of the 14th century. In the researcher’s opinion, the burial ground functioned from the end of the 14th century till the middle of the 16th century. Most burials there might have been caused by an epidemic or a pestilence in 1465—1466. On the obverse of the enkolpion, there are relief images of the crucifixion in the centre and paired images of saints on medallions. On the reverse side, there are paired images of saints on medallions and of Prophet Eliya in the centre (9.5 × 6.8 × 1.0 cm). This type of enkolpion is widely represented on the monuments which date back to the 15th century and the first half of the 16th century. However, the specimen from Pskov is one of the best due to its clear images and legible signs. It makes possible to identify saints’ images on the medallions and specify their iconographic features. The examined cross can be dated by the end of the 14th century the earliest (the supposed time of the burial ground formation) or rather within the 15th and the beginning of the 16th centuries (by analogy).
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Belgorod; Rus’; Byzantium; Balkans; Europe; Golden Horde; Moldovan period; Turkish period; jewelry; jewelry toolsThe article discusses a number of medieval objects from non-ferrous metals, as well as finds of jewelry tools from the Belgorod-Dnestrovskiy fortress. Some enkolpions date back to the Pre-Mongol period (10th — 13th cc.), two of them belong to the Byzantine-Danubian types, and five to the Old Russian ones. Mediterranean and Danubian contacts of the Belgorod population are marked by the negatives printed on a stone casting mold of 10th—11th centuries. Metal objects of 13th—14th centuries reflect both the Western European and the Horde’s influence on the composition of the metal dress and the specificity of horse and rider equipment. Several ornaments of 15th century are typical for jewelry dress of population of the Moldavian Principality. Turkish influence in the Carpathian Balkan region is traced from 15th c., and, as a result, — belts with buckles-pafts got widely spread. Materials from the excavations in Belgorod contain an extensive collection of these buckles.
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The article deals with the emergence and spread of everyday runic writing in Scandinavian countries. Archaeological study that started after a devastating fire in Bryggen (Bergen, Norway) revealed more than 700 wooden sticks, planks and bones with runic inscriptions, and these finds were supplemented by discoveries in Sweden (Lödöse, Lund, Sigtuna, etc.), Norway (Trondheim), Denmark (Hedeby, Ribe). Everyday runic writing emerged in the ninth century (Hedeby and Old Ladoga sticks). It differs in its paleography (short-twig runes) from the writing on memorial stones (long-twig runes) and it was used in everyday life. These inscriptions are of various contents. Business correspondence, debt records, love letters and magic incantations dominate the corpus. Many objects contain alphabets, mostly 16-signs Futhark, whole or fragmentary, and syllabaries which served for training purposes but could be used as magic formulas. Runic alphabet could have been used also for writing down Latin texts, prayers, burial inscriptions, etc.
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Działalność edukacyjna w Wieluniu ma wielowiekową tradycję. Już w XIV w. funkcjonowała tutaj szkoła parafialna, w latach 1424-1428 w miejscowej szkole kolegiackiej uczył się J. Długosz. W owym czasie liczba studentów pochodzą- cych z Wielunia a kształcących się w Akademii Krakowskiej była znaczna, co świadczyło o dobrym poziomie wieluńskiej szkoły kolegiackiej oraz aspiracjach intelektualnych mieszkańców miasta. W XVI w. działał przy tutejszej szkole teatr, prowadzony przez bakałarzy Dalizio Lucasa i Aleksego z Wolborza. Cieszył się on uznaniem miejscowej publiczności, dając jednocześnie możliwość podreperowania funduszy biedniejszym żakom-aktorom. Wieluńskie zgromadzenia zakonne wnosiły również swój wkład w życie umysłowe regionu, że wspomnimy o działalności pedagogicznej wieluńskich paulinów czy studiach filozoficznych w nowicjacie klasztoru Reformatów.
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On the basis of available literature, materials collected in the Archives of the Diocese of Kielce, the Regional Office for the Protection of Monuments in Kielce and Krakow, as well as a result of field research conducted partly by the Author it can be concluded, that in the Diocese of Kielce there have been preserved, i.e. saved from requisitions and destruction of war, about 120 historic church bells. All of them date back to the period before 1900. Only 41 of those (fewer than half) bear a name and a surname of the bell-founder and a name of the location of the workshop. Bells cast in the 14th and 15th century, usually inscribed with the Latin words „O rex gloriae veni cum pace”, remain completely anonymous to us. Only one signed bell from the 16th century is still extant in Zagość. There have also been preserved two bells dating back to the next century, both produced for the church in Małogoszcz by Benedict Briot from Lorraine, who worked in Poland. The largest number of signed specimens (as many as 33) come from the 18th century. Among them there prevail bells from two famous bell foundries located in Gdańsk, namely the ones produced by the Wittwerck and Anthony families, and those coming from an equally active Kraków workshops belonging to the Weidner family, to Ignatius Huflauer and to Balthazar Ruszkowski (vel Roszkiewicz, Rośkiewicz). Only a few bells found in the 19th century bear a signature of the producer. The majority of them were smelt from older, damaged specimens and were manufactured by bell founders located in Warsaw (M. Petersilge, M.A. Zwoliński) or in Kraków (A. Fortuński).
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The review of: Erma Ramić-Kunić: „Čajničko četveroevanđelje: Bosanski rukopis s početka 15. stoljeća“, Sarajevo: Institut za jezik Univerziteta u Sarajevu, 2017.
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The author attempts to outline early tourism writing by professors and graduates from the Kraków Academy (Akademia Krakowska), the majority of which are geographic and cartographic works. Among the authors, Jan Długosz, Wawrzyniec Korwin, Jan z Głogowa, Maciej z Miechowa (Miechowita), Bernard Wapowski and Marcin Kromer should be mentioned.
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The Bernardines, as one of the Minor Brothers Order provinces, were founded in 1453 as a result of St. John Kapistran’s activity in Cracow. They focused mainly on pastoral work among low and middle social classes. Their activity was realized by celebrating Holy Masses and services, administering holy sacraments, preaching the word of God and leading the Tertiary Order for lay people, fraternities and religious associations. The historical events, which were described as a ‘national bondage’, made the monks start their educational and social work in numerous Bernardine schools whose total number was close to 45. Most of those schools were elementary, only 10 were the secondary ones. This article presents the secondary schools in the Bernardines’ Lithuanian Province, namely the schools in Traszkuny, Datnów, Telsze, Mścisław and Bienica. The author’s aim was to show the activity of those schools with a special focus on their curricula and educational methods.
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Podmiot jest w Fl BC wyrażany przede wszystkim mianownikiem różnych części mowy. Przykładów mianownika w tej funkcji jest 936, co stanowi 98% całości. Zaledwie kilkanaście razy podmiot wyrażono w inny sposób.
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Prikaz koji donosim govori o dolasku franjevaca u Bosnu i o nekadašnjim franjevačkim samostanima u Dubičkom arhiđakonatu i sjeverozapadnoj Bosni. Oslanjajući se prvenstveno na pisane izvore, a zatim na radova nekolicine autora koji su se izravno bavili tim pitanjima ili ih se uzgredno doticali, u ovom se preglednom radu najprije kratko govori o dolasku franjevaca u Bosnu i uspostavljanju Bosanske Vikarije, odnosno Vikarije Bosne Srebrene, a zatim se sintetizirano iznose podatci do kojih je bilo moguće doći: o postojanju, odnosno o vremenu nastanka, mjestima gdje su se nalazili, i vremenu nestanka pojedinih samostana.
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Der vorliegende Aufsatz ist ein Versuch, 15 altpolnische Wörter mit der Bedeutung ‘vicarius, advocatus, patronus’ und derer Geschichte im Laufe bis 1600 im Lichte der Wortfeldtheorie darzustellen. Schon im 15. Jhd. befinden sich im Zentrum des Wortfeldes die Bezeichnungen pierca. prokurator, rzecznik - die wir im Titel (Zitat aus der in der Mitte des 15. Jhds. entstandenen Übersetzung der früheren polnischen Rechte) sehen - und zachodica. Andere 11 Bezeichnungen bilden zu dieser Zeit Peripherie des Feldes. Aber auch die Glieder des Zentrums sind differenziert - pierca ist ein masowisches Wort, prokurator - grosspolnisch; nur rzecznik und zachodica sind gesamtpolnisch. Infolge der weiteren Entwicklung befinden sich schon in der Mitte des 16. Jhds. nur prokurator und rzecznik im Zentrum; pierca und zachodica verschwinden überhaupt aus dem Wortfeld, geschweige andere Kompenenten. Ende des 16. Jhds. ist ein ausschliesslicher Glied des Zentrums prokurator - sein Sieg ist auf den damaligen Zustrom des lateinischen Wortgutes in die polnische Rechtsterminologie zurückzuführen.
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Politics and media development in our days is terrifying. Manipulation is dominating the social space. The so-called Overton window concept show us how, by way of “fake news” in a particular setting, certain completely unacceptable opinions slowly become part of the social consensus. Without understanding this change, people become deprived of their freedom and begin to feel more and more helpless. Five hundred years ago, theologian Martin Luther (1483-1546) rose against such attempts, defending his theological beliefs form estranged and twisted interpretations. In his essay, On Christian Freedom (1520), he took a firm position. Using a twofold thesis - that the Christian is both a free man and master of everything so he is not subjected to anyone, and that the Christian is also a humble servant to everyone and that he is subjected to everyone - he clarified that faith and love lead the Christian in all his activities and works. Luther clarified that in faith and love a fullness of the relationship between God and His loved ones - the mankind - is achieved, thus being humble does not mean giving up on our freedom; instead, it means to have the strength and courage to achieve it! Based on the four dimensions of freedom - political, social, identity, and dialogue - Luther provides an insight into his own understanding of freedom, which is still applicable in today’s social climate and the challenges of this age. These four dimensions helps the believer to take a clear stance against targeted attempts at deception which are immersed in “fake news.”
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