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Iako su priče o bosanskim kraljicama brojne i interesantne, u ovom tekstu će biti predstavljene samo dvije, i to one čije sudbine sadrže u sebi elemente od kojih neki i danas bitno određuju žensku priču. Prva je kraljica Mara Jelena (1447–1500), a druga Esma sultanija (1726–1788).
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Although veneration of holy hermits was a well-known practice in medieval Serbia, hermits are few among the Serbian saints. The most prominent place belongs to Saint Peter of Koriša (late 12th century), whose cult was programmatically created in emulation of the best models of the hagiographic genre. There is only one more fully and consistently shaped cult of a local hermit, St. Ioannikios of Devič. It is attested in the 15th century, the last period of Serbia’s independence prior to the final Ottoman conquest. This saintly cult emerged in the reign of Despot Djuradj Brankovi} (1427–1456), when eremitism saw a strong expansion. It originated in the area of Kosovo and Metohija, where anchoritism had deep roots and well-developed forms. The historical figure of St Ioannikios is difficult to discern through later layers of legend. Our main source is the saint’s Service with a short Life, preserved as an 18th-century transcript (Serbian Academy of Sciences and Arts, 71). The Life tells us that he was a native of Metohija who began his ascetic path at Crna Reka (Ibarski Kolašin), and then moved to the Desert of Devič (Kosovska Drenica). The Life, built upon standard, time-hallowed topoi of eremitic hagiography specifying all phases of the eremitic endeavour, accords an important place to the motif of the encounter between ruler and hermit — Ioannikios and Despot Djuradj, and their joint ktetorship of the Devič monastery church dedicated to the Dormition of the Virgin. This piece of information documents the practice, characteristic of the late medieval Serbian environment, of joint patronage of temporal rulers and their spiritual mentors, distinguished hesychast abbas. An integral part of the practice was the holy hermit’s burial in the church, which was also the case with Ioannikios. The holy founder’s grave was central to the status of the monastery as a source of miraculous cures and a focus for pilgrimage. The first written reference to the church of the Dormition of the Virgin at Devič can be found in the 1455 Ottoman tax register for the realm of the Brankovi}s. As the present-day structure is the result of repeated demolitions, alterations and additions over the centuries, its original appearance is difficult to reconstruct, even more so as the monastery suffered heavy damage even in the 20th century — in 1915, 1941 and 2004. The sacred focus of the monastery complex is the small room with the tomb of St Ioannikios, abutting to the eastern wall of the church. Above the tomb, the depiction of the saint’s death is encircled with an inscription of 1578, which, apart from identifying the buried person, informs about the renovation of the shrine through the effort of hegoumenos Pachomios and hieromonk Longinos. A relatively large number of surviving notes made in manuscripts from the late 16th century until the end of the 18th attest to the reverence that Devič enjoyed as the keeper of the saint’s holy relics. The Service being highly important to understanding the nature and function of the cult of St Ioannikios of Devič, the paper offers detailed considerations of the carefully selected topoi describing stages in the hermit’s ascetic endeavour, his saintly attributes and the properties of his relics. It also analyzes the verses relevant to the notions of desert and mountain as anchoritic abodes, defined as sacred spaces where the practice of ascetic discipline leads to the mortification of passions and union with God. The Service is a major source for understanding the theological notions and spiritual aspirations of its times. One of the central topics addressed by the paper is the distinctly hesychast character of the Service, hitherto simply noted by scholars. Among the recognizable hesychast elements are hesychia, joy-bearing tears, mystical visions and the radiance of the light from within. A very important element of the Service is the verses programmatically illustrating the Orthodox notion of the Holy Trinity. As a rule expounded polemically in relation to the Western Trinitarian notions, it constitutes an essential feature of hesychast theology in the late middle ages.
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The paper presents an analysis of the impact that the apocalyptic texts had in the Serbian environment in the 15th and 16th centuries, a period which saw an increasingly important re-actualization of prophetic texts—most of all those attributed to Methodius of Patara and Leo the Wise—characteristic of the time of the fall of the Byzantine Empire and the subsequent Venetian plans for the colonization of the late medieval Mediterranean. In view of the changed historical situation as a result of Ottoman expansion, the purpose of the new versions of prophetic texts, particularly popular in the 16th century, was to foretell the future or second coming of the last liberator king who would re-establish the empire of the Rhomaioi. It was at that time that Byzantine apocalyptic literature rode a new wave of popularity, and that illuminated prophetic manuscripts were created in monastic scriptoria in the conquered Serbian lands. It was no accident that one such manuscript could be found at the monastery of Mileševa, just as it is not surprising that this particular milieu, where the tomb of St. Sava of Serbia was enshrined and which, consequently, was the focus of his cult, attributed the authorship of the prophecy to St. Sava. The paper offers the analysis of a report of Cornelius Duplicius Schepper, the imperial secretary and envoy of the Viennese court, claiming that he saw an illuminated Slavic manuscript of prophecies attributed to St. Sava at Mileševa in 1533. There is no doubt that the manuscript related the prophecy of the fall of Constantinople, because it contained the illustration of a city with seven towers (“seven hills”) and an iron gate. The chancellor also mentions illuminations depicting a fox, an eagle, a crowned lion, and a ship carrying the emperor and soldiers. This incidental information about the now lost manuscript suggests echoes of Pseudo-Methodius’s prophecies or the Oracles of Leo the Wise, whose Slavic translations are known to have appeared quite early. The Mileševa apocalyptic manuscript arose against the background of an already developed literary and genre tradition of prophecy and related writings such as “lamentations” and prayers which contained prophetic elements, possibly in emulation of popular Byzantine models. The earliest illustrations of prophetic texts about the end of the world do not appear until the second half of the 15th century, usually in Late Byzantine manuscripts. The best example is a rare 16th century manuscript kept at the Biblioteca Marciana (gr. VII, 22), a singular compilation of various Byzantine apocalyptic narratives. The text contains 410 illuminations, which are relevant to the topic discussed here insofar as they may shed some light on the enigmatic manuscript referred to by Schepper. Namely, the surviving compilations of Byzantine prophetic texts show that illustrated texts of this type are rare and relatively late, or not earlier than the time of Schepper’s visit to Mileševa. For several reasons, the centre of their origin was certainly Venice, with which Mileševa maintained special relations. As early as the 1530s, which is the time of Schepper’s visit, Božidar Vuković, a publisher and printer who had started his Venetian printing house in 1519, was in close contact with the monastery through its monks. The manuscript known to us only from Schepper’s report may have been the result of direct contact with Venetian models, which, by the way, were widespread in the Venetian colonies in Greece, notably Crete and Cyprus. The 16th century saw the emergence of a number of pseudo-prophetic texts accommodated to the political plans of the Habsburg and Hungarian courts. One of them, known as the Prognosticon, penned by the court astrologer of Matthias Corvinus at about the time of Schepper’s visit to Mileševa (1534), was focused on recent events such as the Ottoman conquest of Belgrade and Rhodes, the fall of Hungary and the failed siege of Vienna. An inevitable subject matter of the illustrations of prophecies created at the scriptoria such as that at Mileševa is the Pseudo-Methodian theme of the fall of the “city of seven hills”, which assumed layered meanings in the given context. Essentially, it is the archetypal Christian fortress which, in the reality of the 1530s, seemed increasingly close to the popular apocalyptic vision
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Kotorsko-dubrovački slikar Lovro Dobričević je s predstavnikom bosanskih franjevaca Marojem Restićem dogovorio tijekom 1459. i 1460. godine izradu triju slika za bosanske franjevce. Za izradu jedne od slika angažirao je i suradnike, Vukca Rajanovića i Đurđa Bazilja 23. VII 1459. J. Kujundžić i P. Anđelić bili su mišljenja da je Dobričević slikao navedene kompozicije za franjevački samostan sv. Nikole u Milima kod Visokog. U radnji se pokušava utvrditi za koje su bosanske crkve naručene slike te je li nešto od njih ostalo sačuvano. Autorica drži da je važno bosanske franjevačke narudžbe sagledati u povijesnom kontekstu. Posebice se osvrće na kontekst druge narudžbe od 19. svibnja 1460. kojom je naručena jedna oltarna slika. Za sliku je Dobričeviću drugi predujam isplaćen 18. XI. 1461., a posljednja isplata za postavljanje slike uslijedila je 6. X. 1462. Autorica upozorava da je slika naručena za života kraja Stjepana Tomaš, a dovršena za kraljevanja njegovog sina. On je preminuo u srpnju 1461. godine, a dana 17. XI. 1461. (?) Stjepan Tomašević okrunjen za kralja papinskom krunom u crkvi sv. Marije u Jajcu. U radnji se istražuje može li se narudžba iz 1460. godine povezati s Dobričevićevom slikom Uskrslog Krista s kraljem Stjepanom Tomašem porijeklom iz Kraljeve Sutjeske, koja se danas čuva u Strossmayerovoj galeriji u Zagrebu. Na njenoj poleđini do recentne restauracije 2006. godine bilo je prilijepljeno rodoslovlje obitelji Ohmučević, koje je gotovo identičnih dimenzija kao drveni nosilac slike. Na temelju toga donosi se zaključak da je spomenuto rodoslovlje (povelja za koju se pretpostavlja da ju je za admirala Petra Ivelju Ohmučevića izradio Antun Polus de Matthaeis, bosanski biskup i franjevački provincijal krajem XVI. stoljeća) izvedeno u navedenim dimenzijama s namjerom da se zalijepi na navedenu sliku. Nadalje, postavlja se pitanje je li Dobričević naslikao sliku Uskrslog Krista i kralja za grobnu kapelu obitelji Kotromanić u Bobovcu, u koju je 1461. godine pokopan Stjepan Tomaš. Naime, prikazi Uskrslog Krista u drugoj polovini XV. st. bili su naručivani za zagrobne kapele. Kapela sv. Mihovila na Bobovcu bila je pod patronatom franjevaca. Ukoliko je doista slika Uskrsli Krist i donator bila naručena od strane franjevačke vikarije za mauzolejnu crkvu u Bobovcu, bio bi to dodatan argument za hipotezu da su mauzolejnu crkvu u Bobovcu u tom trenutku opremali franjevci. Pretpostavlja se da su franjevci sudjelovali u aktiviranju crkve za potrebe dinastičkog mauzoleja nakon što je ona izuzeta iz patronata Crkve bosanske. Nadalje, autorica pokazuje da je lik Krista na slici inspiriran antičkim predloškom, uspoređujući tipologiju Dobričevićevog Krista s Antinojem iz Belvederea i Idolinom iz firentinskog Arheološkog muzeja. Citiranje antičkog predloška izraz je Dobričevićevog renesansnog htjenja.
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This research paper proposed the thesis that the model of cultural-historical identity construction in B&H was continually under ideological influence absorbing a meta-narrative system produced in histro-graphical science. In creating the historical image of the Ottoman rule in B&H this meta-narrative system developed a Manichean matrix of knowledge. Ottoman-phobic and Ottomanphylous meta-narratives absorb and remodel different ideological configurations and construct with them corresponding historical monologue concepts. In the article this concept is analyzed from the perspective of Hayden White and Dominic La Capare and there is an attempt to show how using its meta-narrative bases as interpretation strategies producing an image of past reality in the histro-graphical narrative negates the manifoldness and hybridism of identity in Ottoman Bosnia. By analyzing the order of identity in Ottoman Bosnia from a theoretical perspective a hierarchy of identities derived from perspective Ottoman-concentricity and Islam-concentricity was established, and from that relation all other identities became peripheral and marginal. So Bosnia won the status of inner otherness, which in the periphery of the empire, possesses the inner symbol of the outside enemy in the Christian community. Everyday culture and praxis of identity hybridism negate the Ottoman-phobic Islam-phylous meta-narrative, and the research paper derived from examples of Bogdanovich’s Annals of Kreševo Monastery with the identity point of view showing that in everyday life praxis the rights from the famous Ahdnama were negated and suspended, and afterwards, from ideological base of milet system. The conclusion is that the chronicles of the Bosnian Franciscans are like a model of history of quotidian life in one peripheral, marginal and discriminating identity in the Ottoman Empire and were attempting to establish a new model of culturalhistorical knowledge in B&H.
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Pražské povstání, které se uskutečnilo 24. září 1483, bylo Františkem Šmahelem výstižně nazváno epilogem husitské revoluce. Ostatně právě historik husitské revoluce nejdůkladněji a nejobšírněji anatomii tohoto konfliktu popsal. Kupodivu stranou pozornosti zůstalo u historika jagellonského období Josefa Macka, nejnověji se pak k událostem roku 1483 vrátil Petr Čornej v Dějinách Koruny české.
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Stredoveké mestá boli nielen križovatkami obchodných ciest či dejiskami diplomatických rokovaní, ale stávali sa aj miestami, kde sa stretávali a splietali nitky najrôznejších osudov a udalostí, ktoré tu začínali písať nový spoločný príbeh. Tak sa stalo aj v Bratislave v roku 1429, keď sa bratislavskej mestskej rade pri príležitosti návštevy mohučského (nem. Mainz) patricija Petra zum Jungen podarilo vystopovať niekdajšieho bratislavského mešťana Eberharda Windeckeho. Pre Bratislavčanov bolo dôležité zistiť miesto, kde sa Windecke zdržiaval, v súvislosti s poslednou vôľou Joriga Kuntzelmana. Kto však bol tento Jorig Kuntzelman, čo obsahoval jeho testament a čo s tým mal spoločné pobyt mohučského mešťana Petra zum Jungen v Bratislave? Ak chceme na tieto otázky odpovedať, musíme sa najprv oboznámiť s dvoma príbehmi, ktoré spomínaným udalostiam predchádzali.
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Knižnica palatína Juraja Thurza v Bytči patrila vo svojej dobe k bohatým renesančným knižným zbierkam v Uhorsku. Jej zloženie odzrkadľuje viaceré aspekty osobnosti Juraja Thurza, bola obrazom jeho zberateľských záujmov, slúžila ako zdroj vzdelávania a premietala jeho profesné aktivity v kariérnom živote. V Thurzovej knižnej zbierke, ktorú dokumentuje katalóg spísaný Thurzovým sekretárom Samuelom Hamelom v r. 1610–1611, sa nachádzala prevažne odborná literatúra a popri nej aj tlačoviny úradného charakteru, dokumentujúce jeho pôsobenie vo vysokej krajinskej hodnosti uhorského palatína.
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The author publishes two gravestones of the Golden Horde and Ottoman period from the Museum Reserve of Tauric Chersonesos. Their origin is unknown. The inscription on the first gravestone is made in the Tartar language and contains the date of 818 AH (1415/1416). This epigraphic artefact is another example of gradual transition from the Arabic to the Tartar language in epitaphs in 15 th c. The second inscription in the Ottoman Turkish language contains the name of the dead and the date of 1180 AH (1766/1767).
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The find of a new 15th-century hoard of coins from Bilyar area is discussed. Analogies to other numismatic complexes of the region are offered. The method of comparison of the finds of coins and their types makes it possible to draw a conclusion about the existence of a mint that had emitted silver coins in the second quarter of the 15th century.
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G. Romme in his “The Travelogue in Crimea” mentioned a tomb of a certain Hayder-Khan on Chufut-Kale. The authors have analyzed a number of 17th to 19th-century descriptions of the fortress and arrived at the conclusion that the French traveler had apparently been misled by his guide. There had never been any tomb of Khan Haydar (Aidar) on Chufut-Kale. The only known mausoleum on the plateau is the dürbe (mausoleum) of Canike (Janike)-Hanym who died in 1437.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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An anniversary publication for the renowned medieval historian Professor Roman Michałowski. The articles collected in the volume address the widely understood issues of medieval political and religious culture as well as the history of the Church in that period. Their authors, experts on the Middle Ages, come from Poland and from abroad and are not only historians but also archaeologists.
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The multi-ethnic population of the Toretskoe urban settlement of the 15th century on the southern borders of the Kazan Khanate is evidenced by the presence of the Russian and Finno-Ugric peoples’ cultural materials such as ceramics, items of personal piety, and traditional jewelry in the rich collection of the site.The items analyzed in the article do not have any ethno-cultural affiliation, but rather reflect all-European medieval fashion and reveal the contacts of the Middle Volga in the Late Middle Ages. Details of the belt set from the Toretskoe urban settlement find a wide range of analogies among the sites of Southern and Central Europe. A brass bell and waist pads are characterized by close geography of the main analogies. Obviously, the Siberian finds of such bells require further comparative-and-typological analysis and interdisciplinary approach. A silver ring illustrates a narrower direction, that is relations with the Crimea, which — judging by other finds — were traditional for Toretskoe.Thus, jewelry and costume details suggest the region’s involvement in the pan-European cultural and economic space, which is confirmed by the finds of Hanseatic trade seals.
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