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Monastery of the Blessed Virgin Mary and All Saints, or Saint Helen in Šenkovec near Čakovec was originally built in late 14th Century. Over time the monastery complex was largely rebuilt and transformed, and today it is mostly preserved in the archeological layer. A few preserved historical images are important to get a better idea about its appearance. This images can’t be basis for presentation of the site, but they give us an insight to a better understanding of spatial correlations and volumes within this valuable monastery complex.
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Akta Portine slavenske kancelarije prvi je kao posebnu zbirku prikazao Truhelka u Glasniku Zemaljskog muzeja 1911. godine. Proučavajući dubrovačke dokumente koji se specijalno odnose na povijest Bosne pažnju mu je privukao sultanski ferman gore ukrašen tugrom, a ispod napisan ćirilicom, koji je zajedno s još dva slična dokumenta našao u Dubrovniku u škrinji s oštećenim fragmentima iz Stonskog arhiva. Prije Truhelke Konstantin Jireček složio je i uredio u regestama jedan fascikl zanimljivih dokumenata među kojima je bilo nekoliko turskih akata pisanih ćirilicom, koja ipak nije objavio u časopisu Archiv für slavische Philologie 1899. Dokumenti su bili smješteni u ormar u kome se čuvaju Acta Sanctae Mariae Maioris. Miklocich je u zbirci Monumenta serbica (1858) objavio niz takvih dokumenata iz petnaestoga i šesnaestoga stoljeća, također Vučetić u časopisu Srđ.
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The article discusses the development of the cult of St. Simeon (Stefan Nemanja, ca. 1113–1199) in the thirteenth century as a core of the ruler’s ideology and a mirror of the political changes in Serbia. The main task is to discover when, how and why the founder of the Nemanidi dynasty became the first and eternal ruler of the Serbs, analyzing the choice of the biblical motifs and quotations in the introductions and in a number of other selected places in the main ideological texts of the period: two Hilandar Monastery charters, one written from the Grand Zhupan Stefan Nemanja himself in 1198, the other – written in 1207/8 by his son, Stefan the First-Crowned as well as three Vitae of St. Simeon, written by his sons St. Sava and St. Stefan and by the Hilandar’s hegumenos Domentian. The study applies the approach of biblical thematic clues, proposed by Ricardo Picchio, hitherto unused for these sources, and takes into consideration also some results obtained through the investigation of early Slavic Orthodox texts from the point of view of the same concept. One conclusion which was arrived at is that the same tradition of biblical exegesis concerning the concepts of the Unfailing Mercy and Continuity of the Apostleship and the motifs of Conversion/New Nations and the Blessed Generation of the Upright, is consistently used in Serbian text for the same purpose – the affirmation of one’s own saints and, through their cults, confirmation of own “institutions of salvation” (ruling dynasty, church organization, liturgical language) as proceeding directly from God. In the three Vitae of St. Simeon different inherited models and patterns are adopted, corresponding to different versions of Ideal Ruler and of legitimization in changing political circumstances in Serbia and in European South-East in the thirteenth century. The last version, long lasting in Serbian political ideology, can be found in Domentian’s Vita (1265), commissioned by the grandson of St. Simeon, Urosh I (1243–1276) to re-confirm the legitimacy of his reign and the independence of the Serbian state after the reconquest of Constantinople in 1261. In this Vita, St. Simeon is presented as the First and Eternal Ruler of the Serbs through development of apostolic connotations in his cult, based on the concept of Unfailing Mercy, with an addition of the motifs of the Conversion/New Nations and the Blessed Generation of the Upright. As a result, St. Simeon becomes the True Baptizer of the Serbs and the First Subject of the Covenant made between God and Serbs ensuring their Salvation through the Christian Rule.
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The article presents the results of author's research of the origins of the general concept of contract in continental legal science in the Middle Ages and early Modern Times. This general concept marks one of the key features of the legal style in civil law countries, unknown to Roman jurisprudence, Muslim fiqh or Anglo-American common law. The formation of the general concept of contract proves to be the outcome of several generations of jurists archived through the combination of two models of contract in the medieval ius commune: agreement-based (in the commentaries on Roman law) and promise-based (in the church canons). It is argues that the synthesis of the two models in the 16th century is due to the efforts to reduce the Roman classical law to an art (as in the case of the French humanists) or to explain every rule of positive contract law through the ideal concepts of natural law and commutative justice (as in the case of Spanish legal thinkers). In arranging contract law the French jurists (such as François Connan and Ugo Donellus) followed the intended project of Cicero (ius in artem redigere) by means of the methodology of Petrus Ramus. The representatives of the Spanish late scholasticism (Domingo de Soto, Louis de Molina, Leonard Lessius) aimed at explaining all the provisions of the positive contract law in the sense of the higher moral and theological principles of natural law, as it was laid out in 'Summa Theologica' by Thomas Aquinas. The author looks into the relevant works of the French and the Spanish jurists to analyse the definition of contract, its criteria, and to trace their origins in the legal commentaries of the medieval civilians and canonists, as well as in the medieval and antique treatises on moral theology and philosophy. The analysis allows for critical assessment of the inconsistencies and contradictions of the general concept of contract in the doctrines at the beginning of Modernity.
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The article presents a proposal for implementing the concept of mnemotopos developed in cultural studies into the analysis of historical cartographic representations. The author’s aim is to show the cognitive potential resulting from applying the metaphor of “places of memory” to images representing geographical locations, which acquires particular significance in the case of the historical period in question (the Middle Ages), with its rich tradition of didactic applications of visual materials and their relation to the ars memoriae. First, the topic is set in the context of the cultural studies tradition. This is followed by a brief discussion of the typology of medieval maps and then an outline of a theory that argues in favour of the existence of a correlation between the form of the most popular medieval cartographic type and the so-called rotae (“wheels of memory”), which were used contemporaneously in monastic culture. The article goes on to list arguments for recognising a possible link between maps and studies on cultural forms of memory and memorising, supported by examples from source materials. Finally, the author refers to the titular metaphor of a “palace of memory.” The objective is to demonstrate how the medieval approach to cartographic locations can be linked to the mnemonic method of loci discussed in the article, which would provide a rationale for seeing them as classic mnemotopoi.
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The present paper devotes some space to the period forerunning Gjergj Kastrioti's war and the following centuries, a very much discussed event among the local and foreign scholars. The quarrel between the Arbanense bishopric and the bishopric of Lezha (Alexiense-Lexiensi) about the appurtenance of a series of churches pretended or contested from both sides and for the history of this bishopric itself is here reported.
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In the Additional Fund ofthe British Library manuscripts in London, there are a considerable number of handwritten codices (nearly 451) of Epirote origin. At this point, four codices from the British Library have been identified that were written or used in the city of Berat: from the British Library, Additional 37007 of the XIII-XIV centuries and Additional 37008 from the year 1413; from Saint Mary Magdalen College in Oxford, Magdalen College graecus. 9 from the XII century and Magdalen College graecus 16 from the XIV century.
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In this paper are given the first results of the trail about the Ragusa noble families of Albanian origin and the presence of Albanians in Ragusa during the Middle Age. The papers presents historical data and for some of them are given the emblems. The data are mainly extracted from the published volumes and from the papers of different authors that have written about the Ragusa history and about Middle Age studies.
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This article makes an overview of the Albanian masters and craftsmen who exercised their activity in Ragusa especially during the 14th and 15th centuries. They mastered different professions and were: architects, sculptors, stone carvers, blacksmiths, smiths, gun makers, sailors, rowers, carpenters, goldsmiths, shoemakers, tanners, belt makers, tailors, barbers, liquor sellers, bar owners and school teachers. Thus, the specter of professions dealt with in this article is quite wide. The information and data in this study were obtained from various researches and a large number of published archival documents. Moreover, this is one of the few studies which focuses thoroughly on the Albanian craftsmen of Ragusa.
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Ever since the time of Flaminius Cornelius, in science and literature, it is considered that Grimoald performed his duty as bishop of Kotor at the end of the 11thcentury (1090). In the copy of the manuscript collection entitled Storia delle Bocche di Cattaro di Francesco de Smecchia, which is kept in the Archives of the HAZU in Zagreb, there is information about this Kotor bishop. In that collection, first of all, there is a section about him in which his activities in Kotor are cautiously linked to the Venetian conquest of Kotor in 1378. In the same copy of the collection, there are data that create the possibility of putting forward the assumption that the time of his activity in Kotor can be placed in another period, at the end of the 13thcentury. In the aforementioned manuscript, there is a list of Kotor bishops (18 in total) who performed their duties from the beginning of the 12thto the middle of the 14thcentury. The order of the mentioned Kotor bishops in it, excluding Grimoald, is identical to the one accepted in science. It states that Grimoald was a bishop in 1290. Grimoald‘s activity in Kotor is linked to his pastoral letter that refers to marriages in Kotor. In it, Grimoald presents the circumstances surrounding marriage that were applied in Kotor, and which were not in accordance with church canons. He states that only relatives of the spouses were present during the marriage ceremony, without representatives of the church. This happened, according to Grimoald, for the reason that the spouses were often in the fourth, illegal degree of consanguinity. These norms, the necessity of the presence of members of the clergy at the time of marriage and the prohibition of marriage in the fourth degree of consanguinity were adopted at the Fourth Lateran Council (1215), but they were apparently not respected in Kotor at the end of the 13th century. The conclusion of marriage in an illegal degree of kinship, not only in Kotor, but also in other cities of Zeta and Southern Albania at the turn of the 13th-14th century, is also mentioned in the letter of Pope Benedict XI from November 1303, which confirms the allegation from Grimoald‘s episcopal letter.
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Although Regnum Albaniae was officially declared exactly 750 years ago, on February 21, 1272, its real significance started to be displayed in the second decade of the fourteenth century, long after the physical body of its king that had perished. The other body, according to Kantorowitz, the political body of the Regnum Albaniae, was used by the Holy See to create a union of all the Catholic-interested parties in the Western Balkans, in order to empower a political and religious stronghold in the Balkans, which would not allow the Eastern Rite of the “schismatics” take hold of the whole Balkans. This union was even more organic and long-lasting, when the Albanians understood it as an expression of their own identity and by combining their desire to be free from the Serbian kings with their desire to be recognised as an independent political power, they embraced the idea of being the representatives of the Regnum Albaniae in the international political and religious arena of the time. This led to long-lasting identity of the Albanians as the Catholics of the Balkans.
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This article is the second part of a two-part study of the relationship between the full menology to the 13th-century western Bulgarian Karpino Gospel (“KE”), a family of Greek full menologies (the “α family”), and five other related Greek and Slavic menologies. Part I1 contains the introduction, the manuscript descriptions (section one), and an interlinear transcription of the KE menology commemorations and their α-family equivalents (section two). Part II begins with section three, an analysis, organized by typikon tradition, of uncommon calendar entries and textual formulae which are shared by KE and the Greek family members, but which only infrequently co-occur in the earliest Slavic menologies. Subsection 3.4 offers a tentative hypothesis regarding the place of KE within the rough stemma of the family. Section four, which also is organized by typikon tradition, examines the Greek α-family commemorations that are omitted from KE; conversely, section five examines the commemorations in KE that are not shared by the Greek family, and explores the relationship of KE and the α family to the three 13th- and 14th-century Slavic menologies introduced in Part I that, like KE, contain unusual α-family commemorations. Section six examines distribution patterns of the rare KE and/or Greek family commemorations in the three Slavic apostoli menologies and one Slavic tetraevangelion described in section three below. Section seven offers general conclusions and a full stemma of proposed relationships among KE, the Greek α-family members, and the additional six Slavic and Greek gospel menologies in the orbit of the Greek α family. Part II is followed by Appendix I, a list of the manuscripts referred to by codes in the study. Appendix II is a spreadsheet of all the commemorations contained in KE, in each of the Greek α-family members, and in each of the other five menologies in the family’s orbit.
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In this paper, attempts are being made to present the fashion and dressing of different social stratums in XIV-XV century and to classify the various typologies during this period. For the first time, has been taken into consideration the myth of mourning found in various parts of the traditional costume. Based on written sources, the engravings of foreign travelers, as well as the older generation of Albanian photographers, we argue that the male felt pant (tight woolen pantstirqe) came into use in the second half of the XX century.
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