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POLKAI REIKIA DVIEJŲ
Rec.: Robert Frost, The Oxford History of Poland-Lithuania, Volume I: The Making of the Polish-Lithuanian Union, 1385–1569, Oxford University Press, 2015.
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Rec.: Robert Frost, The Oxford History of Poland-Lithuania, Volume I: The Making of the Polish-Lithuanian Union, 1385–1569, Oxford University Press, 2015.
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The article concerns the Brunonian scenes from the Deeds of Magdeburg Archbishops, written in the 30s-40s of the 12th century and continued till 1513, and their relationship with St. Bruno’s Work Book (Liber gestorum) mentioned in them, which, however, did not survive. Until the beginning of the 16th century, the Deeds of Magdeburg Archbishops were not only continued but also edited and supplemented in certain places while transcribing the manuscripts.In the 19th century, while publishing the Deeds of Magdeburg Archbishops, Wilhelm Schum used 15 manuscripts which were divided into two –Aand B – wordings.After analyzing the Deeds of Magdeburg Archbishops it was determined that three Brunonian scenes happening in wording A were set as a single story in wording B. Having carried out the analysis of St Bruno’s Liber gestorum, it can be stated that there was a narrative in the A wording next to the Tagino period about St. Bruno Boniface who was a Canon of Magdeburg, was accepted to the King’s court, lived in an erem in Italy with the Saints Benedict and John, who received the pallium from the Pope, was ordained Archbishop of the pagans (tribes) by Tagino, the Archbishop of Magdeburg, and was tortured by them. The question concerning the dependence of the genealogical knowledge to St. Bruno’s Works Book remains open. The narrative about the St Bruno’s mission through Prague of Bohemia to Hungary, presented in the Deeds of Archbishops of Magdeburg, is the interpolation of B3 (out of it B3a) manuscripts of the 50s-60s of the 15th century and is not related to the narrative of liber gestorum. The story of St. Bruno, told in these manuscripts, is the summary based on Life and Martyrdom story found in manuscripts from Dessau (15th century) and Querfurt (16th century), which was already found in Collections of Saints of the 15th century.
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In the end of the 14th–15th c., 250 full private documents written in the Grand Duchy of Lithuania were known. In the end of the 14th century, early private documents were approved by the issuer seal, list of witnesses and the scribe direction. However, eventually it was not consistently observed. The research shows obvious differences which confirm not only different types of documents, but also different writing traditions (Latin and Ruthenian). For example, a bigger part of the Latin private documents (donations, sales, testimonies, etc.) were approved by the seal of one issuer, but the Ruthenian practice of sales documents approval was ambivalent. Since their emergence (from the middle of the 15th c.), one part of documents were approved only by the issuer seal and the other part by the issuers’ and witnesses’seals together. Since the 8th decade of the 15th century, the biggest part of Ruthenian sales was approved by issuer and witnesses seals. The Latin sales were stamped only by the issuer, but at the end of the 15th century there several sales which were approved by the seals of the listed witnesses (obviously it was the influence of the Ruthenian practice). Also, the article analyzes the use of the list of witnesses, the recording of clericals and secular officials, the practice of notaries, scribes’ naming, and others.
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The interaction between the Ordinary and the Versed synaxarion began almost immediately after the latter was translated in the first quarter of the 14th century. The present article focuses on samples of readings from the Versed synaxarion that found their way into versions of the Ordinary synaxarion. The author raises the question of whether the readings from Moscovite Rus versions of the Synaxarion were integrated into the versions characteristic to the Kyiv Metropolitanate. An indepth study into the composition of the versions of the Synaxarion deriving from the Grand Duchy of Lithuania and, subsequently, the Commonwealth of the Two Nations, has made it possible to give an affirmative answer to this question. The specific version of the extended edition of the Synaxarion copy written by the local scribe Symeon in 1621 in Rychagov Village, Lviv Region, Ukraine, later transferred to the Krekhov Monastery and currently stored in the Lviv National Scientific Library, MV 1267, has been found to contain a number of didactic articles and individual hagiographic texts derived from the Moscow version of the Versed synaxarion. The Rychagov synaxarion was also checked with some other synaxaria and hagiographic collections from the Commonwealth of the Two Nations. During their work on these sources, the book scribes were chiefly interested in the new sermons they used for creating the unique and rich didactic section of the synaxarion No. 1267.
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The study is concerned with the problem of the Hungarian administration of the Duchy of Styria in the period 1254–1260. As a result of the almost complete absence of study of this theme in European historiography, the study has the basic aim of approaching this period of Central European history of the second half of the 13th century. The text of the study is based mainly on content analysis of surviving diplomatic and narrative sources from the Holy Roman Empire. The most notable result of the test is clarification of the relationship of representatives of the Hungarian administrative authorities in the Duchy of Styria with ecclesiastical institutions such as monasteries, and with the secular elite: aristocrats, officials.
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The Ruthenian translation of the medieval treatise Secretum Secretorum (“The Secret of Secrets”) was made in Kiev during the second half of the 15th century from a Hebrew version that dates back to late 13th‒early 14th centuries, when it was translated from the Arabic original, which probably originated in its final form during the 10th century. The Ruthenian translation contains certain interpolations that had been already present in the Hebrew version before it was translated into Ruthenian. They had been extracted from several Arabic and Hebrew sources, such as the treatise Al-Mansuri by Abū Bakr Muhammad ibn Zakariyā al-Rāzī (865‒925) and the treatises On Poisons, On Coitus, and On Asthma by Maimonides (1135/1138‒1204). The author argues that the same Ruthenian translation also contains a minor (one-page long) interpolation that through Hebrew mediation goes back to The Canon of Medicine written in Arabic by Avicenna (980‒1037). It is still to be established which of the seven known Medieval Hebrew translations and/or the around 30 commentaries on it (all unpublished) was used as the immediate source for the Kievan translation. Nevertheless, the newly identified Arabic origin of this particular interpolation to the Ruthenian version of the treatise The Secret of Secrets sheds some light on the prehistory of this particular text’s portion and compliments the list of sources used by the Hebrew-to-Ruthenian translators in Kiev during the second half of the 15th century.
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Source research into medieval musical materials from the territory of Slovakia has brought many new and valuable findings in recent times. The sources include newly discovered musical fragments from various archive, book and museum collections from the 11th to the end of the 15th centuries. Almost all the surviving musical sources contain monophonic Latin liturgical song, so-called Gregorian chant (in Latin cantus planus) of domestic and foreign origin. The manuscript materials from the Kingdom of Hungary include fragments in the Slovak National Archives from the Leles Premonstratensian Monastery place of authentication (locus credibilis). Fragments of four manuscripts with notes represent a scriptorium tradition that is specific from the points of view of content and musical notation. The medieval fragments with notation are preserved as the packaging for documents (Acta anni – varia). They come from four different liturgical books: a Sequentiar from the second half of the 14th century, a Missal from 1350–1375, an Antiphonar from 1350–1375 and a Psaltar with notes from about 1400. The aim of the study is to present the content and significance of these musical materials for research on medieval musical culture, religion and manuscript production in medieval Slovakia.
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This article presents an analysis of the issue of how Lithuanians, namely, their ethno-social elite – the nobility – became more Russian in the 14th–16th centuries. The study reveals that social, political and cultural relations at the top levels of government in the GDL and in the privileged estate did not encourage the Lithuanian nobility to “turn Russian”. The ethnocentric vision of language equality nurtured by representatives of Lithuanian culture and writing is highlighted, which in turn established a fertile ground in which the nationalist ideas of the early modern period’s Lithuanian nation could germinate.
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U doba oko donošenja Senjskog statuta, u XIII i XIV st., Senj je bio značajno središte tadašnje Hrvatske, a osobito njezina obalnoga područja; bio je nerijetko i jedina sigurna luka u državi, te gotovo najvažnija kopneno/obalna raskrsnica u Kvarneskom primorju pa i širem području primorja cijele Hrvatske: s jedne strane ležao je na obalnoj magistrali, a s druge strane na vrhu najkraće linije između unutrašnjosti Ugarsko-Hrvatskoga Kraljevstva i cijele Panonije te Jadranskog mora; bila je to stara via exercitualis , koja je od XIII st. poznata kao via regis, via publicia, via magna, itd. Da je to tako, govori i njegova bogata srednjovjekovna historija, čija je jedna značajna faza započela u prvoj polovini XIII i završila potkraj XIV stoljeća .
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Der Autor erläutert in dieser Arbeit die mittelalterliche Geschichte des Senj Kapitels und beschreibt zugleich das Siegel des Bischofs Martin. Während das Bistum Senj ganz gewiss in den sechziger Jahren des 12. Jh. gegriindet worden ist (nach einigen Indizien vielleicht auc fueher), wurde das Domkapitel ein Paar Jahre später gegriindet — noch zur Zeit des Bischofs Mirej. Am Anfang bestand das Ka-pitel wahrscheinlich nur aus drei Domherren in Archidiakons- Archipresbyters- und Pri-miceriuswürde, später aber im 14. und 75. Jh. besteht es aus 12 Domherren. Diese haben sich aus standigen Einkommen und Zehnten, sowie anderen Einnahmen (von Messeen,Begräbnissenusw.) versorgt. Erst 1392, als ihm durch das Privileg des Konigs Sigismund Siegelsgebrauch gewährt worden ist, wurde es zum »locus credibilis«. Seit jener Zeit hat das Domkapitel die öffentliche Tätigkeit bis zur Mitte des 18. Jhs ausgeiibt, indem es, mit sejnem grossen und kleinen Siegel als Beglaubigungsmittel verifiziert, privatrechtliche Abkommen sowie andere Urkunden verfasste und veröffentlichte.Das grosse Siegel des Domkapitels ist mandelformig und misst 7,5х4,5 cm. Innerhalb zwei Reihen winziger Perlen liesst man die Aufschrift »S(igillum) CAPITULI SEG-NIENSSIS«. Von dieser Aufschrift ist die Gestalt der Gottesmutter mit dem Kind Jesus unter einem Ziborium umgeben. Seine Form ist sehr elegant und hat gotische Merkmale. Das kleine Siegel ist rundformig und misst 5 cm im Diameter. Binnen einer Aufschrift »+ S(igillum). CAPITULI: ECC(lesi)E SEGN(i)ENSIS« ist die Gottesmutter mit dem to-ten Sohn dargestellt, zwischen der Sonne in Form des Kopfes Christi mit sieben kleinen Sternen und dem Mond funfzehn Sternen. Es trägrt gotische Merkmale und stammt aus der zweiten Hälfte des 14. Jahrhunderts.Das Siegel des Bischof Martin von Senj ist auf einer Urkund aus 1280 erhalten. Est ist mandelformig und misst 5,5 x 3,1 cm. Die Gestalt des Bischofs mit aufgesetzter Mitre und Bischofsstab in der linken Hand ist mit folgender Aufschrift umgeben: » + S(igillum). FR(atr)IS MARTINI (A und R = Ligatur) D(e)i GRA(tia) EPI(scopi) SEGN(iensis)«. Mit der rechten Hand wird im Zeichen der HI. Trinität der Segen erteilt. Der Bischof ist in einem Ornat bekleidet und frontal mit gotischen Merkmalen konzipiert.Da die Siegel des Senj Kapitels und des Bischof Martin wichtige Denkmale des kro-atischen Kulturerbe darstellen, hat der Autor ihnen mehr Aufmerksamkeit gewidmet als es bisher in der Literatur der Fall war. Die Siegel sowie das Domkapitel verdienen es zweifellos.
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Article deals with a variety of ways by which Orthodox believers of the GrandDuchy of Lithuania were present in diplomatic rhetoric in the end of the 14thbeginning 16th centuries. After the conversion of the Lithuanians in 1386,Teutonic Order tried to prove that Grand Duchy is not a good Christian countryby pointing to the Orthodox majority in Lithuania. Knights depicted OrthodoxRuthenians as enemies of the Roman church and heretics, who enjoyed thebenevolence of Lithuanian rulers. Polish-Lithuanian side fi rstly also accusedthe knights of favoring Eastern Christians, but later at the Council of Constancein 1414–1418 presented their Orthodox subjects as ones, who are ready toreunite with the Western church. In 1430-s the same tropes were reproducedby diff erent actors. There were Polish representatives, who drew the picture ofthe Orthodox threat in Lithuania in front of the Council of Basel and Teutonicdiplomacy, which assisted grand duke Svidtrigaila in attempts of reunitingOrthodox Ruthenians with Rome. Wars with Moscow in the end of the 16thcentury. brought another dimension in diplomatic rhetoric: the question offreedom of faith for the Ruthenians in Grand Duchy of Lithuania and the ideaof Christian unity in facing the Ottoman threat. The main way to overcome thecontradiction between the religious situation in Grand Duchy of Lithuania andthe western Christian ideal of unity in orthodoxy in diplomatic rhetoric wasthe perspective of achieving this ideal in the near future. On the other side,the confrontation of this situation with similar demands from the East lead tothe articulation of the ideas of freedom of conscience and the importance ofpeace between the two branches of Christianity.
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The recently discovered necropolis of tombstones in the Sarajevo Canton, the Municipality of Stari Grad (Babin Potok) was registered and assessed as an exceptionally significant necropolis of tombstones dating back from the 13th and 14th century. There are about 70 tombstones in the necropolis of different finishing, size and significance. In terms of numbers, most are chest-shaped with pedestal, total of 47 pieces, then large stelae - 13 pieces, ridge-shaped ones with pedestal - 6 pieces, and a there’s a number of the amorphous-shaped. The tombstones are facing WE, positioned one next to another, side by side, i.e. longer side walls parallel. Two of the tombstones are also decorated in plastic. On them, there are discernible surface relief motifs of crescent (large stele) and a sword (chest with pedestal). Considering that the necropolis is located in the immediate vicinity of the rocky terrain known as Grad, they were made of the stone originating from this very so-to-say quarry (limestone and mud), 'the Necropolis is also specific for its methods of stone decoration, indicating the presence of two schools, or at least the Influence of geographical proximity of Ilijaš - Olovo School, sharp edges, gradual narrowing down towards the lower base. Also interesting are the examples of the tombstones with the pedestal - ridge-shaped and the chest-shaped ones, as well as the smaller tombstones. Affirmation and the analysis of individual examples of tombstones in this necropolis is only one, the first step in the further evaluation, valorization and publication of this asset of invaluable importance for our cultural - historic heritage.
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Siyer-i Nebi is a work written by Darir in Turkish for Mamluk Sultan Berkuk in Egypt at the end of the 14th century. About two hundred years after its writing, Ottoman Sultan Murat III requested an illustrated copy of the work. It was prepared in six volumes in 1595 in the palace cashtore. This work, which has five volumes to the present day; It details the life of Muhammad (p.a.v.) and contains 814 miniatures according to the documents. The Topkapi Palace museum contains original copies of TSMK H.1221, TSMK H.1222, TSMK H.1223, while the Museum of Turkish and Islamic Art has a copy of the copy found at Chester Beatty Library in Dublin. Miniatures of siyer-i Nebi writing have the characteristics of ottoman classical art. Angel depictions in miniatures of the work describing the life of Muhammad (p.a.v.) appear in different colors and different positions when evaluated in general. It is possible to evaluate the angels of the writing of Siyer-i Nebi as those that are flying, standing, sitting, on horseback. In this study, the angels depicted in different positions in the miniatures of the Siyer-i Nebi manuscripts in Istanbul were discussed. Angels given in flight are depicted in different ways as those with two or four wings, one wing down one wing looking up and wings crossed. The depictions of angels in question, the use of clothing and color, hand and arm movements and face types were evaluated. The miniatures of Siyer-i Nebi, which has an important place in classical Ottoman miniature art and was prepared in the Palace nakkaşhane, show the characteristics of the painting art of the period. It is stated that six nakkaş may have worked in the team including Nakkaş Osman and Nakkaş Hasan Pasha. Angel depictions in miniatures of the work, which is the only miniature writing describing the life of Muhammad (p.a.v.), appear in different colors and different positions when evaluated in general. The appearance in question is also observed by angels who are flying. It is possible to group the angels given in flight according to their wings, two and four wings, those with crossed wings, and one wing down and one wing looking up. As a result, the depictions of angels seen flying in the Siyer-i Nebi writings in Istanbul, which contain important examples of classical Ottoman miniature art, are separated not only by their wingedness, but also by the other figures on stage with their fancy jewelry and clothes. Although the colors used in other figures in the composition were preferred as color in angels, our artist used several different colors both in his clothes and on his wings, allowing them to be easily separated from other figures. They also bring a movement to the stage due to their flying. In particular, the fact that the arms and wings are shown in different directions plays an important role in this mobility. Again, with its characteristics such as the fact that four large angels are given as four wings and other angels have two wings, it shows that the artist is trying to make the four great angels easily differentiate between the other angels. Some of the two-winged angels featured alone in some scenes are also separated from others by both their processing characteristics and the more ornate crown on their heads, highlighting that they are one of the four great angels.
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Hagiographic texts are a treasury of medical knowledge. I would like to prove that thesis with the example of the life of blessed Dorothea of Montau, a 14th century mystic, stigmatic, Franciscan tertiary. The text was written in 1398 by Johannes Marienwerder – a Teutonic monk, a dean of the cathedral Pomesanian Chapter. His knowledge of medical issues is astounding as the hagiographer writes about types of wounds, bones and particular diseases such as gout and scabies and he associates the state of one’s complexion with one’s health. The author is also aware of the existence of body inflammation and considers it necessary to get rid of it. Apart from historical reality, the hagiographer makes us familiar with mediaeval imagination deriving from it, adding medical issues to the symbolism of that period. However, first of all, he shows us how important it is to study historical written sources that also explain our contemporary times.
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After becoming an Ottoman land by Orhan Ghazi’s conquest between 1324 and 1326, Bolu has been reconstructed rapidly during the reign of Yildirim Bayezid. In addition to the public works, it has also started to revive economically, socially, and culturally. In this period, several architectural structures were built according to the needs of the city. Ak Masjid, which was built during the reign of Yildirim Bayezid is one of them. For the expenses of the masjid, foundation revenues were given at various times. After a while, the name of the mosque was given to the neighborhood where it was built. The masjid has suffered two major disasters, namely fire and earthquake. It was rebuilt after the fire but unfortunately was not possible to rebuild after the earthquake. Thus, the building has not survived to the present day. There is no detailed study that has been done on the structure previously. In this study, the changes and transformations of the building will be presented chronologically with the old photographs of the building, especially the Ottoman and Turkish Republic period documents in the Presidential Archives. The importance of the work in Turkish-Islamic architecture will be emphasized.
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The aim of the article is to present two written traditions which are discernible in the Hungarian-Polish Chronicle. One of them is of the Hungarian and the other one of the Polish origin. The Le-genda sancti Stephani regis by Bishop Hartvich is one of them. It is also the simplest one to analyse. The text comparison shows that it could be regarded as the shorter text variant which served as the story basis for the chronicler, similarly to the text from the Seitz manuscript dated back to the second half of the 14th century. One of the variants of the now lost Gesta Ungarorum could be a source of information on the ancient history of Hungarians. One can observe traces of using a written source of the Polish origin as well. It could be a narrative form dating back to the beginning of the 13th century, in which the remnants of another, older text – possibly from the time of Bolesław II Large (the second half of the 11th century) – could be found.
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Annemarie Schimmel is a prolific academician known for her works on world religions, philosophy, biography and literature, in the East and the West. She also made studies, especially in the field of Sufism, that have contributed the tradition of Sufi thought to be read from an objective perspective by Western researchers and to be reevaluated as the focus of attention. She published some familiar works in this field such as Mystische Dimension des Islam that can be considered as the history of sufism, Ich bin Wind du bist Feuer in which Mevlânâ Celâleddin Rûmî`s mystical views are examined, Sufismus: Eine Einführung in die islamische Mystik as an introduction to Sufism and AlHalladsch: Märtyrer der Gottesliebe: Leben und Legende where the life of Halladch is explained. Schimmel translated Yunus Emre poetries into German in her book titled ‘’Ausgewählte Gedichte von Yunus Emre.’’ Furthermore, Schimmel’s work Wanderungen mit Yunus Emre, discusses Yunus Emre's mystical views by employing the method of narration, and examines some of his poetries, which is a study that can be classified in connection with the Sufi culture in Anatolia. Based on Schimmel’s examination and remarks, this article signifies Yunus Emre’s ideas and perspective and mystic Islamic culture in Anatolia during the 13th and 14th century.
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Ṣalāḥ al-Dīn al-ʿAlāʾī (d. 761/1359) was a scholar who lived in the period of the Mamluks, who made important contributions to the science of ḥadīth both with his duties in ḥadīth schools, and his works in the field of ḥadīth criticism/the discipline of al-jarḥ wa-l-taʿdīl (impugning and accrediting). One of his works on the science of ḥadīth is Ibn al-Jawzī’s (d. 597/1201), al-Naqd al-Sahîh, which he wrote in order to explain that the ḥadīths that he decreed were fake up in Maṣābīḥ al-Sunna are not as claimed. The author’s work in question is one of the first texts of authorship written for Ibn al-Jawzī’s al-Mawḍū‘āt and al-‘Ilal. This article focuses on ʿAlāʾī’s life, his identity as a muḥaddith and his contributions to the science of ḥadīth, as well as his evaluations on some of the ḥadīth in question in our country. The aim of the study is to identify ʿAlāʾī’s personality and the introduction his work, the method he followed in his analysis of ḥadīth, and to gain an idea about whether there is a need for additional studies today regarding the narrations that scholars have given fabricated judgment in the past. When ʿAlāʾī’s work is examined, it is seen that he makes successful analysis of isnād by revealing the sects that are suitable for being subordinates of the narrations and making in-depth research on obliged narrators, in contrast to the superficial evaluations of Ibn al-Jawzī. However, it is also noteworthy that the author almost never included text criticism and shawāhid type narrations in these analyses. Researches on al-Naqd al-Sahîh and similar works written in the form of rejection of the narrations taken in the works of legislation will play an important role in determining the methods to be followed in new studies on this field.
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This paper analyzes the interaction between toll keepers and customs officials from Hungary and Transylvania and the merchants of Sibiu during the last decades of the fourteenth century and 1405. On 21 March 1391, King Sigismund of Luxemburg issued a charter of privileges allowing the merchants of Sibiu to pursue several actions while transiting customs places throughout the kingdom and at the same time abolished various rules and fines for tresspasses newly introduced by the tollkeepers that were considered erroneas or sinistras novitates. During the next fifteen years, the text of this privilege was reissued five times either by King Sigismund of Luxemburg or by the Voivode of Transylvania highlighting an ongoing tension between the merchants and the tollkeepers. The discussion of this issue in the context of corruption and anticorruption measures in the medieval period indicates a case of abuse, followed by complaints of the victims, and normative intervention by the royal authority.
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The study refers to the first mention of an anthroponym that can be considered Romanian. If until recently it was believed that Romanian anthroponyms with the patronymic suffix -escu appeared in the second half of the fourteenth century in Romanian territories, documents in Capua (Italy) record in 1276 a character named Lucesku, involved in a legal case. The relationship between the Romanian and the Italian space is highlighted once again, especially the South Italian one, which has been constant from the 11th century, since the establishment of Saint Gerard of Cenad in western Transylvania. What is pleasantly surprising in mentioning the first Romanian name from the Middle Ages is that there are – in the name's extensive composition – both names from the eastern and western onomastic stock, the western one being practically Gerard. Based on chronology and genealogy it can be estimated that the first Romanian name appears around 1220, when the stabilization of the Teutonic Knights in southern Transylvania occurs and there is a stable route between Rome, southern Italy and Transylvania. Based on this testimony, it is possible to specify the maturation of Romanian anthroponymy and society a century earlier than previously considered.
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