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1934 hielt Emil Sigerus ein wenig erfreuliches Ereignis in der Baugeschichte von Hermannstadt fest: „Seit Monaten wird in Hermannstadt daran gearbeitet, einen alten Häuserblock zwischen der Enten- und Pempflingergasse abzutragen, um Raum zu einem neuen Marktplatz und einer neuen Auffahrtstraße zu schaffen. […] Den Mittelpunkt dieser Häusergruppe bilden drei jahrhundertalte Bürgerhäuser, von denen jenes gegen Westen an seiner, der Entengasse zugekehrten Schauseite den Spruch trug: ‘Alle denen, die mich kennen, gebe Gott, was sie mir gönnen. Johann Göllner. Anno 1767.’ Das bemerkenswerteste Haus dieses Häuserblocks ist das mittelste gewesen, schon im achtzehnten Jahrhundert unter dem Namen ‚Die Löwengrube‘ bekannt. […]
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The article presents examples of monks’ clothing used in the Middle Ages in Bulgaria. It reviews its features and draws conclusions and summaries related to its individual elements and colours being used. The rules that were set in monks’ clothing did not limit their individual world on the account of community. Their attire, even if homotypic, differed in certain details. Its general appearance depended on various factors such as the common rules, local culture, monastery prosperity, climate conditions etc.
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Kosovska bitka bila je i ostala u narodnoj svesti centralni događaj čitave srpske istorije. „Tu je po opštem, ali neopravdanom, uverenju propala srpska država, tu je pokopana njena samostalnost, tu je počelo robovanje Turcima”. Datum bitke je neosporan, dan Svetog Vida 15. jun (28. jun, po novom kalendaru) 1389. godine. Na srpskoj strani, uz kneza Lazara Hrebeljanovića, borili su se njegov zet Vuk Branković (koji će, u znatno kasnije nastalom predanju, biti optužen za izdaju) i bosanski vojvoda Vlatko Vuković, a na turskoj sultan (emir) Murat sa sinovima Bajazitom i Jakub Čelebijom. Ukoliko je Muratovo turbe (koje postoji i danas) nastalo na mestu pogibije turskog sultana, onda bi pozornica bitke bila deo kosovske ravnice kod sastava Laba i Sitnice, nedaleko od Prištine. Izvesna je, takođe, i pogibija oba vladara - kneza Lazara i sultana Murata-na samom bojnom polju. Ovog drugog nožem je rasporio neki srpski feudalac, kojeg će kasniji izvori identifikovati kao Miloša (K)obilića i kneževog zeta.
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Cyril’s Assumption is one of the main Slavonic sources for the life and work of Constantine Cyril and Methodius and their disciples. It was probably created in the 13th century on the basis of the Long Life of Constantine Cyril, as there is similarity in the sequence of events related in the two works and a large number of direct text parallels. In the historical fate of this middle-Bulgarian work, one key moment stands out – nearly half of its 13 transcripts – 6 to be precise – are transcribed in Slavonic-Romanian milieu. Two of them were commissioned by the deacon Ilie, the son of Crimcovic of Suceava, and the Suceava metropolitan Anastasius Crimca – two names usually identified as the same person. The transcripts can be dated relatively accurately, which leads to the conclusion that between 1574 and 1629 the copying of Cyril’s Assumption was commissioned twice in the Metropolis of Suceava. Based on the marginal note in transcript 705 from the Library of the Romanian Academy, which mentions the name of Ilie Crimcovic as a clergyman on March 26, 1559, the article again raises the issue of the identification of the two names which according to the author represent two persons who were most likely in a very close relationship, but not identical. The very fact that Cyril’s Assumption was copied by two representatives of a family really important in the history of Romania, within a period of about 30 or 40 years only confirms the significance of this work both for the Bulgarian and the Romanian history and literature.
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The history of Serbian liturgical practice is a relatively young theological discipline within the realm of liturgics. The paper includes both earlier and current findings in this field. It will show how other disciplines of Medievistics contribute to a better understanding of theological phenomena in history. The eight-century long history of liturgical life in the Serbian Orthodox church abounds in sacral dynamism. The natural and spiritual position of Serbs among other Orthodox nations of the East and the West contributed to the continuous exchange of liturgical forms, which then gained a specific character within the Serbian culture. Apart from prominent individuals, there were also monks, bishops, professors and others who were the emissaries of liturgical tendencies. Many key issues relevant for an accurate view of liturgical development have been discussed and resolved in this paper, such as: the emergence of Hesychasm, the spread of the printing press and the culture of copying manuscripts in monasteries, etc. There is a special emphasis on the development of liturgical practice in the last century with an overview of the current situation in the scientific sphere.
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Prikaz/The review of: David Nicolle, Cross and Crescent in the Balkans: The Ottoman Conquest of South-Eastern Europe (14th-15th Centuries), Pen & Sword Books, Barnsley 2010, pp. xvi, 256.
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A presentation of ‘Dubrovnik’s documents about the history of Bulgaria and the Bulgarians in 13-15 century. Vol. I: 1230-1403’
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The article examines a number of written sources (western treatises,letters, historical works, Arabic and Persian manuscripts, geographical and nautical maps), which testify about the political presence of the restored Bulgarian kingdom in part of the Dnipro-Carpatian region. Shown is how during different periods the local population was under the rule or in sphere of influence of the Hungarian kingdom,the Golden Horde and the Bulgarian kingdom. Some of the adornments found near Voinești, Oțeleni and Cotnari are originating from the area of South Danubeand together with the monetary finds present an important evidence about the relations of today’s Moldavian lands with the Bulgarian lands south of Danube.
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By the analysis of mediaeval documents, it was established that the toponym Garić occurred for the first time in sources in 1163. Since then, throughout the entire period of the Middle Ages, it had marked several terms: place, estate, fort, water (presently: potok Garešnica), mountain (presently: Moslavačka gora), administration area, and the Paulist monastery; it has been recorded in various forms (Garig, Garigh, Garyg, Garygh...). In the majority of sources, the term referred to is clearly stated; nevertheless, in some – particularly the earliest ones – the term to which the toponym Garić refers to needs to be sensed and deciphered. Today, the toponym Garić is almost exclusively connected with the fort (i.e. its ruins overlooking the village of Podgarić). Its mediaeval ambiguity had been lost in the course of time, which occasionally caused confusion in literature: e.g. the Paulist monastery of the Blessed Virgin Mary on Garić is sometimes wrongly located directly at the Garić fort.
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Kuman Language spread across from Central Asia to Hungary has an important place in the Turkic Language. In the 14th century, the Genoese or Venetian traders and German missionaries, priests, written by the thought that Codex Cumanicus is an important source of work between living in the north of the Black Sea Kuman-Kipchak with communities of different nationalities used as a trade language Kuman Turkic. In the historical Kipchak Turkish this dialect created with Armenian scripts in the 17th and 18th centuries the Polish State of the past, on today’s lands of eastern europe and named to in Kipchak Turkish in Armenian Script or Armeno-Kipchak in the literatüre has some common features with Cuman Turkic and Karaim Turkic. Karaim Turkic, which dates back to the historical periods of Kipchak Turkic and is its contemporary representative has continued its existence with the written texts between of the sixteenth and twentieth centuries. Karaim Turkic which pausing activities of publishing with in the twenty-first century is a Kipchak dialect that is under the threat of extinction today. In this study, will be put forward examining similarities in terms of language features that are common words in Kuman, Kipchak Turkish in Armenian Script and Karaim Turkic.
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Vasil Gyuzelev – Researcher, Teacher and Inspirer
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The most sorrowful experience for a community or political formation is their exile from their own land. Being forced to leave one’s homeland where one has existed for years after all kinds of political and religious experiences is certainly a psychological trauma for those states or individuals who are exposed to such a situation. Especially the heavy depression suffered by exiled societies have often led them to assimilation in time, and normalised their estrangement from both their identity and their land. This situation, which can be described as psychological warfare, often leads to elimination of establishments and persons which could pose a threat, and destructive effects are felt for centuries. In this context, the exile story of Marashis that reigned in Mazandaran is a heavy blow inflicted on Shia. Marashis, who had formed a political identity based on Shiite ideology, were continuously criticised for their beliefs, and trivialised. The current article addresses their sorrowful exile.
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Madrasahs which set ground for Ottoman education system are institutions provided important services for both government and the society approximately six centuries throughout its institutional existence. It is quite predictable that reforms are made due to unsystematic implementations and occasionally occurred problems in Madrasahs which are established and expanded based on needs of muslim community, which was a key factor of state organisation and the empire. The abundance of academic studies which had maintained it for three centuries by accepting irregular implementations and problems, that is the reason of reform activities, as a start of impairment and regression are noticeable. To link impairment and regression with an event occurred in the past, and to discuss six century long aquis by tearing apart from its context and approach as it is an independent piece, moreover, to make comparison and evaluation over non-equivalent educational institutes are preventing approaches for good results. In this article, needs of reform in Ottoman madrasahs which had six century long past, reform attempts and its results, whether impairment and regression are originated from structural matters, and how far implementers are effective in impairment and regression are evaluated and discussed. The aim of this article, which was prepared by scanning archives and scientific studies of said period, is to make sound evaluations about Ottoman madrasahs. In this context, contrary to widespread narratives, it is revealed that within the periodical context, madrasahs and those affined with them exhibited attitudes open to change and development.
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It is only fourteenth- and fifteenth-century sources that help build an image of the functioning of the rabbinate in Jewish religious communities of medieval Poland. Latin Christian sources dating to the period mention individuals described as doctor scholae, senior scholae, or episcopus Iudaeorum (standing for the rabbi or the major senior). However, mentions referring to such persons usually only deal with their lending activities. Still, we can learn more about the rabbis active in Poznań in the middle of the fifteenth century thanks to the correspondence (responsa) of Israel Isserlein, Israel Bruna, and Moses Minz, all of whom were scholars active in the Empire.
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This article explores the ways episcopal milieus on the north-eastern peripheries of Europe created and renewed their identities and symbols of episcopal authority by domesticating their immigrant saints during the high Middle Ages. By comparing the examples of holy bishops arriving to Poland and Sweden (St Adalbert, St Sigfrid, St Henry), it studies the episcopal mythopoesis, that is, the creation of foundational myths and mythologies as well as their adaptation to specific local needs and changing historical circumstances. The article further probes to what extent these mythopoetic efforts were original or imitative in comparison to the Western European episcopal centres and other peripheries. How similarly or differently did the bishops in the “old” and “young” Europe respond to the question: What beginnings do we need today? And what role did the appropriation, commodification, and domestication of holy bishops’ images and body parts play in building the institutional identities of bishoprics?
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The text raises the important question about the authenticity of the folklore legends about Tsar Ivan Shishman in the Samokov region.
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The Polish version of the article was published in Roczniki Humanistyczne 58 (2010), issue 2. The idea of the justice of the authority in the general meaning remains a central topic in Polish political theory. This has resulted in the frequent tackling of this problem, but it has not been reflected in the complexity of the theory. It is even difficult to talk about a theory in the case of the considerations analyzed. They were mostly very superficial mentions of the monarch’s justice, permeated with old-Polish legalism, a legalism reduced to the rule: the king is obliged to observe legal norms and to give priority to the good of those ruled over his own interests. This model determined the deliberations about justice. Most theoreticians could not see the possibility of strengthening the king’s influence on dispensing justice in the country, although there were exceptions to this view and not only among monarchists. Owing to this model in Polish political thought, after the fall of the First Republic of Poland it was easier to accept the idea of justice dispensed by broad bodies representing the community. The model was not even overturned by the instrumental transfer of the idea of natural justice to Poland. It was also not overturned by the doubts expressed by Wybicki about the possibilities of linking justice to the subjects’ happiness and political freedom.
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This research focuses on those Gradec citizens who were elected to administrative functions since these were held by the richest and most distinguished citizens. They constituted the political elite of the city as there was only a thin line between the economic, social and political elites in Gradec. This paper deals with many aspects and elements that played a role in the formation of the urban elite, elements such as family ties, wealth, moral values, piety, education and membership of the nobility.
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