We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
At the beginning of 13th century, the city of Opava was formed on the right bank of the river of the same name. Although in the early days, it fulfilled a defensive function at the frontier of Moravia; in the subsequent years, it began to assume a role of an economic centre on the Moravia-Silesia border. The city has been situated on a traditional north-south connection, the Amber Road, which adjoined with the Jeseník Road and continued to Olomouc; it was in the proximity of the east-west road, „Hohe Strasse“, connecting Wroclaw and Krakow. Opava had a function of an important regional centre, which was connected with an area of mining activities in Jeseník. In the first half of 14th century, the road, which led through Litultovice, Šternberk and to Olomouc, was known as „Public ducis Opawie strata“. The economic situation of the city was influenced by interventions of Czech and Polish kings, Moravian margraves and the lords of Opava.
More...
Article deals with the members of medieval Merchant Guild in Košice. The fi rst mention of this corporation comes from year 1446 when the guild rules originated. They were left in medieval guild book. Records contain names of guild members, aldermen, debtors on membership fees and the supplements of guild rules. The Guild was group of wealthy and influential Košice citizens. Members called themselves Reichin Cromern (rich merchants) to distinguish from poor tradesmen. Some of them were mayors or long-standing aldermen. They paid high taxes and owned houses, gardens and fields. Many members, according to their family names, were not only traders.
More...
In the following paper the history of the Kraków’s Main Market Square as a stage in the theatre of the town is to be presented. Not only will the author discuss changes of the scenography (the transformation of the structure of the buildings) in the 13th – 15th centuries, but he will also focus on the characteristics of the spectacles played on that scene, in which the entire community of the town participated: meetings of the town councillors with the urban community, public executions, greetings and last tributes to the kings – homages and funeral ceremonies, Corpus Christi processions, the preaching activity of John of Capestrano in the years 1453 – 1454 and miraculous events connected with his visit.
More...
The present paper looks at the interpretation of the Early Renaissance Spanish culture by Fernando Checa Cremades (1952), one of the contemporary Spanish scholars. The research aims to introduce the peculiar concept of Spanish Renaissance created by F. Checa to the Russian academic circles. It focuses on the way the Spanish historian explains the first steps of Renaissance on the Iberian Peninsula and his views regarding various aspects of the Spanish culture during the second half of the 15th century and the early 16th century. To achieve the set objective, methods that are typically employed by historians for studying national intellectual heritage are used. The problem is considered from different perspectives in order to assess the validity and reliability of the approach. Both primary and secondary scholarly sources along with data from the scholarly debates on the subject are utilized to better understand the studied problem. The specific features of F. Checa’s conception are identified and the importance of his contribution into the Spanish and international tradition of studying the Renaissance culture is demonstrated by comparing the ideas presented by F. Checa with those expressed by Russian and European hispanists. The information provided in the present paper can be of interest both for historians and historiog-raphers, since it helps to gain an insight into the Spanish Renaissance culture and the contemporary Iberian intellectual tradition of understanding the past.
More...
In this paper the author focuses on the career of János Perényi (†1458), Master of the Treasury and his peculiarly long activity as Master of the Treasury which lasted for nearly twenty years. This paper aims to draw a sketch of the activities of Perényi as Treasurer and to examine his relationship with the Upper-Hungarian cities in the years 1438 – 1458. The thesis is based on the materials kept in the archives of the Upper-Hungarian cities. Most of the documents issued by the Treasurer were missile letters addressed to the cities under his jurisdiction, and privilege letters which included the decisions of the Court of the Master of the Treasurer. We can sporadically find receipts, which prove the acceptance of the sums paid to the Treasurer. However, we cannot draw a full picture without examining the letters of cities, rulers, major officeholders or such noticeable characters as Governor János Hunyadi and Jan Jiskra, mercenary captain and ispán (‘sheriff’) of County Sáros (Šariš).
More...
In investigating the words used in Azerbaijani-turkish written monuments of XV century, the importance of the ethnographic vocabulary is special. The ethnographic vocabulary reflects the history, national-spiritual values, traditions, customs, various ceremonies, as well, ethnic opinions and the presence of the Turkish peoples. In this respect, the comparative investigation of the words used in this vocabulary related to the ceremonies, religious beliefs, about food, clothes, and etc. is important in finding out modern Turkish peoples’ similarities or different aspects in the material and spiritual cultures. To our mind, investigation of these words in the old Turkish language monuments, above all, can contribute even a little to solving some problems due to ethnic history of the Turkish people, formation in terms of resources, their relations with one another and their cultures. We must specially emphasize the importance of the descriptive words while investigating the words used in the monuments of XV century. The ethnographic vocabulary of the Turkish peoples reflects their history, national-spiritual values, traditions, customs and various ceremonies, as well, ethnic worldviews. The historical-descriptive information in The Middle Ages Turkish-language sources, especially in the vocabularies plays an important role for the present.
More...
IX – XV yüzyıllarda Orta Asyanın kültürel gelişme seviyesi Batı Avrupa ülkelerinden üstün olup, bu devrin Türk halkları için Uyanış Çağı olduğu tarihten malumdur. Özellikle X – XII yüzyıllarda Orta Asya ile Kazakistan halklarının dili ve edebiyatının büyük çapta gelişmesindeki yeni yükseliş, müslümanlar için “ilerleme devri” olmuştu [1, 4]. XI – XII yüzyıllarda Karahanlı devletinin güçlenmesiyle birlikte kültür ve edebiyat yeni bir gelişim seviyesine yükseldi. XI yüzyılda Türk İli – Türkistanın kültürel gelişme seviyesinin daha üstün olduğunu gösteren yadigarlar az değildir. Bu asırlarda yaşamış olan baba Türkler gelecek kuşaklarına çok büyük edebikültürel miras bırakmışlardır. Türklerin manevi-kültürel ve tarihi geçmişinde bu yüzyıllarda yaşamış büyük düşünen fikir ve ilim sahipi şahsiyetler, şairler ve dil uzmanları Türk edebiyatının yükselişine, gelişine ölçülmeyecek kadar emek harcamışlardır. Şöhreti dünyaya yayılmış El-Farabi, Ahmed Yükneki, Yusuf Balasağunlu (Has Hacib), Mahmud Kaşgarlı yapıtları o devirdeki ileri fikrin yüksek zirveleriydi. Ta o zamanlarda “Türkçülük” bayrağını yükselten bilginler, öz yapıtlarıyla dünya edebiyatının ileri gelen şahısları tarafından iyi tanılıyordu.
More...
The article analyzes the scientific contributions of Vassil Gjuzelev for the study of the Middle Age history of the geographical region of Macedonia. We have brought a number of interesting historical sources about the fate of the Bulgarians from Macedonia, enslaved by the Turks and sold to Italian merchants in the XIV-XV century. Georgi N. Nikolov concludes: As a student, assistant professor and a close follower of academician Vassil Gjuzelev, I had a good opportunity to get acquaint with his scientific views and those of the past of Medieval Bulgaria. This formed in me the strong historical conclusion that the trinity of Bulgarian Tsardom in the lands of Misia, Thrace and Macedonia in the Middle Ages and Modern Times has no explanation other than the venerable life of the Bulgarians on them. Hopefully the scientific achievements of my teacher Vassil Gjuzelev help getting insight not only of the scientific community in Bulgaria and the distant world, but also the minds of Bulgarians across the Vardar River and the rest of our relatives from the Aegean!
More...
In the Angevin era, the magister tavarnicorum was first of all the highest office-bearer of financial administration, but he also had other functions. Firstly the magister tavarnicorum’s function as ‘ordinary judge’ actually meant that he was at this time regarded as the main court of appeal for cases heard in towns, or the judge of towns. This function began to accrue to the magister tavarnicorum in the second half of the thirteenth century but only became fully formed in the Angevin era. The magister tavarnicorum’s judicial powers were manifested in diverse matters and can be traced through charters of privilege granted to towns and documents recording his actions in specific cases.
More...
The aim of the article is to bridge the gap in the study of Nicolaus de Radom’s output by presenting a comparative analysis of his works as juxtaposed with other European artists. The prevailing opinion of musicologists, such as Maria Szczepańska and Mirosław Perz, is that Nicolaus de Radom’s music is closely related to the works of northern Italian composers. However, such a claim has not yet been supported with the detailed comparative analysis. The article presents the analysis of the manuscripts Kras 52 and Wn 378, signed by Nicolaus de Radom, confronted with selected masses by Johannes Ciconia and Antonio Zacara da Teramo. A detailed analysis of a two-sectioned cyclic mass helps to distinguish certain similarities and differences in the unification of the Mass pairs, as they are exemplified in the music of the composers. The works of all of the three artists manifest secular songs’ influence on the shaping of the Mass as a genre, although each composer adapts it in a slightly different way. Moreover, it is stated that a thorough analysis of the 15th-century Masses is necessary to determine whether there are any links between Nicolaus de Radom’s, Antonio Zacara da Teramo’s and Johannes Ciconia’s works, and whether there are any similarities in their compositional technique. Presented analysis of de Radom’s, Zacara da Teramo’s and Ciconia’s Masses refutes the claim that Nicolaus de Radom’s output bears closest relation to those of Zacara da Teramo’s. The results of the study reveal that there are no straightforward examples which would support such a theory.
More...
Transfiguration of Jesus and its cult in Parish of Rachanie (Diocese of Zamość-Lubaczów)
More...
The study examines the organizational structure of the falconers’ institution in the Ottoman Empire, the numerical composition and geographic distribution of the falconers in the Central Balkans in the 15th and 16th centuries. Firstly, the article presents the hierarchical structure of the upper and middle command line in the main subdivisions of the metropolitan Palace Falconry Centre - the internal service (enderun) and the external service (birun), as well as the three falconer groups from the external falconry centre - şahinciyan, cakırcıan, atmacacıyan. These three groups differ in the fact that each of them is responsible for catching, raising and training various falcons and hawks for the hunting needs of the Sultan and his environs acting as the ruling class in the Empire. Based on published and unpublished Ottoman documents, mainly two unpublished 1560 registers of the falconers of the shahinciyan and cakırcıyan categories, the originals of which being kept in Başbakanlık Osmanlı Arşivi in Istanbul; data are presented on the numerical composition and geographic distribution of the falconers in the Central Balkans. They are named in the Ottoman documents with the generalized terms doğancıyan and bazdaran. The geographic scope of the study includes Northwestern Thrace (the Philibe/Plovdiv and Pazardzhik kazas, as well as the Chepino nahiye) and the sanjaks Sofia, Nikopol and Silistra (Sofia, Pirotsko, Berkovsko, all Central northern and north-eastern Bulgaria). Greater attention is paid to those falconers who, for their service, are exempt only from some taxes and are in possession of official Falconry patrimonies and farmhouses. These provincial falconers are also divided into the three main falconer groups (shahinciyan, cakırcıyan and atmacacıyan). But, furthermore, according to the nature of their service they are called uvacıyan and kayacıyan when they observe the nests of the raptors and take the small falcons from them at certain times of the year; Tuzakcıyan, who catch adult birds of prey with traps; Gorenciyan, raising and training already captured falcons and hawks and goturucuan who supplied the birds to the metropolitan Falconry centre. Most gorenciyan and goturucuyan, however, were Muslims, the owners of Timars, while the Christian falconers, owners of official patrimonies, with some exceptions, usually served as uvacıyan and kayacıyan. By1560, not only the titular owners of falconry patrimonies, but most of their sons and brothers, as well as some newly registered falconers, usually haimanes – people with an undetermined place of residence, also perform falconry service, but only for exemption from state extraordinary taxes. Only a relatively small group of youngest unmarried sons and brothers of falconers, or once again haimanes with undetermined place of residence (95 Christians and 97 Muslims) are not recorded as falconers, but play the role of a sort of reserve in the Falconry institution. The Ottoman registers used show that in 1560 only in the Nikopol and Silistra sanjaks and in the Philibe and Pazardzhik kazas there are over 200 Christian and Muslim settlements in which there are 963 falconers, sons and brothers of falconers from the groups of shahinciyan and cakırcıyan. In the Sofia, Shekhirkoy (Pirot) and Berkovitsa kazas of the Sofia Sanjak in the middle of the 16th century there are 9 Muslims and 89 Christians performing Falconer Service. The total number of those serving in the two major falconer groups (şahinciyan and cakırcıyan) in the Central and Northeastern Balkans in the 1540s and 1560s amounts to 1 767 people (along with the falconers from the Vidin Sanjak). Of these, 1,310 are Christians (74%) and 457 are Muslims (26%). This probably reflects the most significant rise of the number of falconers in Rumelia during the so-called “classical period” of the Ottoman Empire when hunting with raptors was most popular in the Ottoman court.
More...
This article examines the collection of Slavic Cyrillic manuscripts XIII-XVIII centuries which are kept at St. Panteleimon Monastery on Mount Athos. The characteristics of common and distinctive features manuscripts are distinguished by their national differences. The collection is divided into three types of membership books. Research results revealed chronological, geographical and genre differences manuscripts which finally confirmed their belonging to certain national traditions and the role of the collection – the treasury of Slavic national culture.Addressing the problems of Ukrainian Greek bonds XVII-XVIII centuries and overlapping themes, features of the spiritual culture of Ukraine and Greece of said period, manuscript heritage of both countries certainly attract great attention. The present research is Slavonic (Cyrillic) manuscripts Saint Panteleimon Monastery St. Mount Athos. The first information about the availability of Slavic Cyrillic manuscripts on Athos reaches 1142 years. Athos is closed to outside view and interventions territory. That’s why exactly in the monasteries of St. Mount manuscript treasures should be looked for. Perhaps it’s is unique in its content, as well as the Greek and Slavic origin. A Panteleimon Monastery is considered to be "rus" monastery. His second name is Rusyk. Therefore Slavonic (Cyrillic) Manuscripts should be looked for exactly here.The survey showed that 44 of the 10 reviewed manuscripts belong to the sacred-church books, 13-to church and prayer books, 21-to other books. At the same time this manuscript is distributed by chronology and geography in a very interesting way. According to the chronology of the whole entire collection spans the period from the XIII to the XVIII century.The sacred- religious manuscripts date from XIII to XVII., Liturgical church – from XIY to XVII., and other books– from the end of XV to the end of XVIII century. As already mentioned above, a collection has 75 codes which chronologically apply until XIX century. However, for this research the deadline is XVIII century. So, the gradation is clearly visible in kind of "aging" of sacred- church manuscripts after XVII century. In this collection manuscripts have not been updated. Situation is slightly better with the church and liturgical manuscripts. But at the same time, in the XVIII and XIX centuries they weren’t updated. Other books on the contrary appear in collection much later than the other (2 centuries), but at the same time have a privilege over the other and only retreat in the XIII century. This can be explained by the fact that other books on various topics, besides worship, began to appear on Mount Athos from the time when there was a relaxation of the strict statutory orders. Lack of updated books of the first two groups , is explained that the old monasteries had enough of old codes, or there was no need to update the Slavic manuscripts for liturgical practice. Because worship were done in Greek with Greek books, with the Greek ordinance.Yet it remains unclear why, since the XVIII century. Changed dramatically genre filled collection? Really, at least in the form of gifts or brought books, clergymen and church liturgical Church Slavonic (Cyrillic) literature did not get to the monastery? The impression is that the practical liturgical Slavic literature or intentionally destroyed (sold, granted), or stored in other collections. No less interesting is the geography of Slavic manuscripts in this collection. Referring to the table. Only 44 of the manuscript. With 10 sacred – Church books – only one has and one Bulgarian – Macedonian ( Skopje) origin. Nine manuscripts – Serbian. With 13 codes church – religious literature – eleven manuscripts have rural origins – one – Bulgarian , and most interestingly – one Ukrainian origin. And the Ukrainian book belong to Typicon VII. – liturgical charter church. It turns out that was not indifferent to the monks of St. Panteleimon Monastery in Slavonic liturgical practice . And the reason for the disappearance of religious literature of the late time of collection must be sought in other situations.Geography of other books is more diverse than theological literature. With 21 manuscripts represented in the collection of 6 -. Serbian, and it again early manuscripts chronologically completed in XV, Bulgaria is traditionally presented by one manuscript.Among other books are collections of two manuscripts, representing Ukrainian tradition. This collection of XVIII century, which included the works of the Holy Fathers and the Church Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706.In addition to these two distinct Ukrainian manuscripts in the collection contains 6 more manuscripts, may belong to either Ukrainian or Belarusian or Russian tradition. These books were written in the modern form of the Church Slavonic letters, adapted (Russified) letters of XVIII century. In addition to these 6 manuscripts in the collection are five manuscripts written in Russian.Hence and by geographical and chronological description of the collection is clearly divided into two parts: Until the XVII century. It’s mainly Serbian manuscript. Since the XVII century. They are codes in Ukrainian-Belarusian-Russian traditions. Bulgarian tradition in all three types of books presented in a single code for each type.Now, as a genre filled collection. Among the sacred religious books-no Psalter, although no church cannot do without this book in practice. A Church of theological literature there are no systematization. There were presented rare examples of a particular literature, and no complex liturgical books. This suggests that the Slavic manuscripts in this collection do not provide for the liturgical practice, and saved as monuments, exponents of certain cultural traditions, language, church philosophy, art Slavic countries: Serbia, modern Macedonia, Bulgaria, Ukraine, Russia, Belarus and possibly Cyrillic Romania. Clear evidence of this hypothesis is the Bulgarian tradition, as mentioned above, is represented by one code for each of the three books.For Ukrainian culture opening a salient three Ukrainian manuscripts: Typicon XVII., Collection of the XVIII century. And Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706 Presence in the collection of these three books for the Ukrainian Cultural Heritage is a godsend, and confirming the presence of Ukrainian books, and hence the tradition of Mount Athos in Greece.
More...
In this article we aim to explain the historical and cultural conditions in which were developed in Lower Albania, the language, education and even the Albanian national idea. These developments in this area encountered supplementary difficulties even compared with other Albanian territories. The presence of a strong Catholic community in the north attracted the attention and protection of the Papacy and the Catholic powers of Europe, which was reflected in the establishment since the Middle Ages, of a cultural inspiration of national character. Rather, in the south of the country simply dominated the concept of the Sublime Porte, that was also adopted from the Ecumenical Patriarchate of Constantinople itself and even from the European political and cultural circles, that considered that the Muslims were Turks, and the Orthodox were Greeks. Such a bias conditioned the policies and approaches of the Sublime Porte and of the European circuits, creating difficult conditions for the Albanian national idea. Consequently, in southern Albania, the Greek language continued in the post-Byzantine period to be the language used in cultural and diplomatic circles. It was used for communicational purposes not only by the Orthodox clerical circles, but also by secular circles. Sometimes even some Ottoman dignitaries used to communicate in Greek in their correspondence with Western chancelleries. In many cases, the use of the Greek language in these correspondences was determined by the fact that the profession of the writer and of the emissaries was an attribute of the clergy, for whom the Greek language was the language of faith but also a language of culture. The second reason lay in the broad privileges given to the Patriarchate of Constantinople after 1453 from the Ottoman sultans in the areas of civil administration and education. In this way, with the support of the Sultan, the Constantinopolitan Patriarchy and its network of clerics intended to guide the Orthodox populations on the road of Hellenization. Such a trend was reinforced when to the Patriarchy was granted the right to open Greek schools among Albanian Orthodox populations, and when after 1821, to the Hellenization action of the Constantinopolitan Patriarchy and of the Greek clergy in Albania, was added the organized action of the Greek state. Eighteenth and nineteenth century chronicles are full of examples of this combined action of the church and the Greek state to eradicate the language, culture and national idea among the southern Orthodox Albanians. Despite these unfavorable circumstances, even in the Lower Albania there were efforts for the development of the Albanian language and culture. A famous example is that of schools and publications in Albanian promoted by the Basilian missionaries in the region of Himara, during the 17th and 18th centuries. Also, the efforts to draft Albanian original alphabets, different from the Greek, Slavic and Latin alphabets, testify the development of a national consciousness by the most progressive layers of the Albanian society. It is not without significance, too, that during the 16th-18th centuries, individuals or entire Albanian communities of different cultural and religious backgrounds, considered as an important reference of their identity, well-known figures in the history of Albania, starting from Pyrrhus of Epirus, Alexander the Great of Macedonia and especially Georg Kastriot Scanderbeg
More...
Stone roofs over the churches were a typical constructive feature of Armenian cult architecture in medieval Crimea. Its earliest examples date back to the 14th—15th centuries. The archaeological digs yielded some whole and fragmented constructive elements, such as ridge blocks, roof tiles, gutters and water jets; also known are some individual in situ finds of roof debris and graphic representations of lost buildings with stone roofs. The new building technologies, imported from the mainland Armenia and Asia Minor, were organically adapted to the local architectural environment and had a positive impact on it, which is confirmed by existence of monumental buildings belonging to other cultures and confessions from the Crimean Peninsula.
More...
In 1979, the Romanian philologist I. Dumitru-Snagov published his dating of the Balkan map from the “Codex Latinus Parisinus 7239”. This date is 1396. The map shows Monchastro Castle — toponymic synonym of the medieval Belgorod on the Dniester. The historiographers started using this date for the early stage of the medieval Belgorod on the Dniester (the citadel). In the same monograph, the Romanian researcher dated Paolo Santini's treaty, which is incorporated in the Codex, but this dating seems to be wrong. The most likely date of the creation of the map is March of 1452. Santini's treaty “About the art of war and military machines” was copied not before 1449, from the work of Mariano Taccola “About machines”. The map and the treaty were consolidated under the cover of the Codex, but originally these were two different documents. The map was designed at the Hungarian Court during escalation of the military conflict on the Balkans before the conquest of Constantinople. It cannot beŁ used as evidence to determine the time of construction of the citadel in Belgorod. Moncastro is wrongly located on the Danube and does not reflect the real ensemble of the fortress in the middle of the 15th century.
More...
The proposed catalog of European coins of 15th — turn of 18th—19th centuries, found in the Central Caucasus, is the first step in creating a complete set of the relevant finds from the whole territory of the Northern Caucasus. It is important to study political and economic relations between indigenous peoples with traders and travelers from different European countries, as well as involvement of Ciscaucasian population in the national Russian market in the 18th — early 19th century. Study of Western and Eastern European coins (German, Polish, Riga and others) found in the central part of Northern Caucasus minted by different rulers of European states and cities helps us significantly enrich our knowledge of evolution of international political and economic relations in the Northern Caucasus in the Middle Ages and Modern Time. The finds of coins minted in the region, in the cities of Tsardom of Muscovy, and later in the Russian Empire, allows us tracing the process of rapprochement of the Ciscaucasian peoples with the Russian lands and their subsequent integration with Russia.
More...