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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 a research of origins and attribution of one of the four preserved Medieval churches in Feodosia (Crimea). The scientific literatures has various opinions on the name of the church, time of its foundation and ethnic belonging. Some believe that it has Greek origin, others support its Armenian provenance. The main debates about the confessional attribution of the temple are stirred not by its architecture, but rather by the frescos covering its interior. These frescos find numerous analogues among the sites of east-Byzantine regions in Asia Minor. The authors conclude that the studied site is in fact St. Dimitrii’ church (XIV-XV c.) which belonged to the Greek community of Kaffa.
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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 deals with the issues related to the medieval Berlad, Berladians and activities of the Prince Ivan Rostislavich the Berladian. The data provided by the Russian chronicles on these issues are not debated by the researchers. Quite a different attitude is adopted to the Deed of the Berladian of 1134. Since its publication by B. Hajdeu in 1860, many researchers have considered it a distortion. The author proved that the issue of the deed distortion cannot be considered as a definite one. His research found the deed text compliance with the historic realities. The results of a linguistic analysis showed that the deed was possibly copied after the XII century. Those spelling and editorial changes considered to be an evidence of distortion were introduced by later copying. The author does not exclude a possibility of an actual distortion of the deed made in order to prove an early tradition of trade privileges for some cities, but only in XIV-XV centuries and not any later. But in this case, its distortion in XIV-XV centuries was either based on authentic written records or real historic knowledge of oral tradition dating back to an earlier time. The author concludes that there is absolutely no ground to believe that either B. Hajdeu himself or a person contemporary to him distorted the deed. Further evidence of authenticity of the Berladian’s Deed of 1134 is provided by the author in connection with his hypothesis of a new localisation of Berlad. The research proposes the Danube’s right bank in Dobruja nearby modern Hirsova as Berlad’s localisation. To prove this the data of toponymy, linguistics, archaeology, and analysis of written records are used. The data about the Berladians provided in the chronicles are not contradictory to the new localisation of Berlad, compared to its old localisation identified with the modern Romanian city of Birlad. The new localisation of Berlad is not contradictory to the information in the Berladian’s Deed of 1134, which is a bilateral proof of its authenticity. According to the new localisation, Berlad was situated in the region of Byzantine Danube cities. For the Ancient Rus’ its location seems to correspond to the location of Olessje and Tmutarakani.
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It was traditionally considered that medieval fortress in Belgorod on Dniester was built in a few stages, during 90 years (from 1390 — to 1479), and the territory of defensive complex during this time gradually broadened from 0,09 ga to 8,73 ga. However, many facts revealed by the historical-architectural analysis of the fortress prove that the fortress was built rather quickly and works on its construction did not last more than two years (1438—1440). Some wide-scale modernization works on the complex were carried out in 1470-1475.Building of this fortress was stimulated by continuous feudal conflicts between the two pretenders on Moldavian throne — Stephen II and his brother Iliaş. As a result, the country was divided into spheres of influence, and Belgorod in 1438 grew into the capital of Ţara de Jos ruled by Stephen II. Modernization in 1470s , carried out during Stephan III the Great’s rule, was motivated by the Ottoman military aggression in the region.
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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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At the beginning of 2013 in the Kherson Regional Museum, the author found a collection of epigraphic plates of the 15th c. from the Belgorod on the Dniester, which was considered lost for more than 100 years. Three plates contain inscriptions in Old Slavonic, one — in Greek. Three of them are surely relate to the walls of the fortress and can be used to refine the chronology of the defense complex.The text on the first plate of 1440 indicates an autonomous position of Belgorod in Moldavian state during the reign of Stefan II. The appearance of this plate is associated with the construction of the southern line-walls of the Military court in anticipation of an expected Tatar raid.The second plate — 1454 — was removed from the walls of one of the towers of the Military court. The text tells about the fortification works undertaken by pan Stanchul, awaiting of the attack the Turkish fleet of Temir-Kai.The third plate, presented by N. E. Afanasyev, has no relation to the fortress. Probably, it belonged to the Moldavian church of 15th century in Belgorod (“Greek” church) and was established in 1480 to celebrate the end of the construction of the monastery (or a church).The fourth plate from Main (Kiliya) gate dates to 1484, and was established during the renovation of the tower in anticipation of the Turkish siege of Belgorod by Sultan Bayazid II. This plate is an unique example in the document of 15th c. of the Moldavian Principality, bacause it is dated by AD.The author proposes a new reading of the texts, which differs from the one previously suggested by other researchers, and clarifies some dates of the plates.
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The article is a study of the fate of the Turko-Bulgars living in Azov region after the dissolution of Great Bulgaria. Before the middle of 10th century they were preserving their ethnic and political identity within the Khazar kaganate and were known as Black Bulgars outside the kaganate. Later they were partially exterminated or assimilated by new waves of Turk nomads, such as Pechenegs, Oghuz Turks, Cuman people.Another group of Black Bulgars went across the Danube and met the same Steppe people in the second half of 11th century. Adoption of Christianity and ethnic mixture led to the formation of a Turkic-speaking conglomerate which later became a component of the Medieval Bulgarian folk.The Ottoman Turks have destroyed the Second Bulgarian Kingdom and set a regime incompatible with the previous ethnocultural processes. As a result, a part of the Turkic-speaking population of the Balkans lost its Christianity and ethnic appearance. The rest have preserved their faith and did not mix with the conquerors, despite of the linguistic affinity.Ethnic and religious pressure did not stop the formation of the Turkic-speaking Orthodox community in Bulgarian lands. In 16th—17th centuries, the members of this community were called “Chitaki-raya” and in 18th century they acquired the name of the Gagauz.In the Balkans, however, these names were not accepted by the Turkic-speaking Orthodox population. It was only after a larger part of this population emigrated on the left bank of the Danube and concentrated after 1812 in Budjak, that the “Gagauz” ethnonym went spread. Thus, the Black Bulgars also took part in the formation of the Gagauz ethnicity.
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Tint is shortly described by Dimitrie Cantemir as a fortress, edified by Stephen the Great in the vicinity of the mouth of Ialpuh river in the south of Moldova and subsequently destroyed by the Turks. For a long time, the insufficient data did not allow for a deeper study of this defensive complex.Having compiled and analyzed diverse data on this topic, the author has identified the fortress of Tint in the remains of some fortifications near the village of Ciumai, Taraclia district, Republic of Moldova. Here, earthworks and moats could be observed, forming a closed rhomboid space with the surface of 0.7 hectares. The inhabitants of the modern village have been discovering here different Turkish artefacts, including coins.Probably, the fortress appeared around 1486 on the new border with the Turks, after the cession of the fortresses Kiliya and Akkerman. The fortress of Tint could protect the country from the south, near the forest region of Chigheci (Tigheci). The population of Tigheci woud assure the combativity of the fortress. Tint was presumably destroyed short after 1538, when the Ottoman Empire ultimately conquered the Moldovan territory.Some of the conclusions presented in this article are hypothetical and shall be corrected after future archaeological investigations.
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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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The paper analyzes the lexical characteristics of the Gospel of Dovolja. The analysis shows numerous lexical similarities with the second Slavonic translation (T2). Consequently, this Bosnian codex from the beginning of the 15th century shows lexical innovations that are characteristic for the Center of the Preslav, which separates it from most other Bosnian codex that have significant orientation towards a more conservative tradition. In addition to lexical innovations, other linguistic innovations have also been studied in detail, such as the transition l > o. Considering this transition, the Gospel is placed at at the beginning of the 15th century. Comparative analysis of the preserved text of the Gospel showed that innovations are not equally represented throughout the codex. In fact, in the first part of the manuscript, that is, in Matthew's Gospel, they are far more frequent than in the Gospel of Luke, and significantly less than the Gospel of Mark. Various shear solutions result from the existence of at least two different templates, from which the writers transcribed the text of the Gospel.
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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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