Medieval Studies

Dieses Buch bietet eine umfassende Analyse des spätmittelalterlichen Wandels in Südosteuropa, der durch das Zusammenspiel von lateinischem Christentum, orthodoxem Christentum und osmanischem Islam geprägt wurde. Es untersucht, wie religiöse Identitäten politisch instrumentalisiert wurden und welche Auswirkungen dies auf die historischen Narrative der Region sowie auf die moderne Geopolitik hatte. In drei thematischen Abschnitten beleuchtet das Buch zentrale Konzepte, Terminologie und historiografische Verzerrungen, bietet eine faktenbasierte Übersicht über politische, militärische und religiöse Entwicklungen vor und während der osmanischen Eroberung und analysiert die soziokulturellen Auswirkungen der osmanischen Herrschaft. Besonderes Augenmerk liegt auf der Rolle von Krieg, Konversion und institutionellem Wandel sowie auf der Umgestaltung städtischer und religiöser Strukturen. Durch die Dekonstruktion nationalistischer Mythen und ideologischer Verzerrungen trägt dieses Werk zu einem nuancierten Verständnis der umkämpften Vergangenheit Südosteuropas bei. Mit einer Fülle an Primärquellen, historiografischen Analysen und visuellen Materialien bietet es einen kritischen Rahmen für die Auseinandersetzung mit der komplexen Geschichte der Region und ihrem nachhaltigen Einfluss auf den zeitgenössischen politischen Diskurs.

The subject of this paper is the military routes proposed by the humanist Martin Segon in his anti-Ottoman crusading treatise Quos terrarum limites (1480/81). The study examines Segon’s methods of crusade planning, particularly regarding his use of knowledge about the road networks and terrain of Southeastern Europe. It provides a classification of Segon’s crusading routes based on their strategic importance. Furthermore, the extent to which Segon’s descriptions were based on personal insight versus reliance on other sources is evaluated. The paper also discusses the matter of continuity and discontinuity in the use of certain war routes.

Criminology and historiography have pointed out that Western societies punish violent women less severely than men. The reasons for this phenomenon are still debated. This paper aims to examine the ways in which violence perpetrated by women in Tuscany in the 13th-14th centuries was punished, focusing on injury as a typical example of sentencing disparity cited in the literature. The analysis of criminal justice theory and practice reveals that gender-related mitigating factors were considered marginal and used occasionally.

For the first time, chemical analyses by XRF of all Byzantine copper alloy doors in Italy from the 11th and 12th centuries are presented, compared, and interpreted. Three main alloying groups were detected for the eight doors: leaded bronze (Montecassino), leaded brass (Monte Sant'Angelo, Amalfi, San Paolo fuori le mura, Venice SC), and quaternary alloys (Atrani, Salerno, Venice MD). This leads to the conclusion that Byzantine workshops used different alloys for their production. The different alloying groups cannot be associated with specific, single workshops in Byzantium; also, we cannot exclude the production of specific doors in the same workshop. Together with the ability to date some of the doors by means of inscriptions or historical records this allows new hypotheses to be formulated regarding workshop processes. This research also presents, for the first time, color illustrations of the figuratively decorated backs of the Montecassino door.

This monograph, the work of five authors, explores the relationship between objects and peopleagriculturalists, artisans, and others outside the elite-who lived in the countryside and small towns in England between 1370 and 1600. This multiple authorship-two archaeologists and three historians-has shaped an impressive inter-disciplinary endeavour that is seldom seen. Hundreds of carefully written pages with substantial statistical, visual, and cartographic material provide well-grounded support for the arguments of the authors, in an Open Access piece that is accompanied by three fully available online databases. The book engages with two major questions: what were the objects consumed by non-elite rural and small-town households in late medieval and sixteenth-century England, and what factors influenced these consumption habits? The work thereby contributes to the vibrant scholarship on the relevance of consumption for economic growth in the pre-industrial past, and to the debates about 'consumer revolutions'. Yet objects are also seen as instruments expressing identity and meaning, in a closer connection to anthropological views that go beyond the canonical economic determinants of consumer behaviour. Contrasts between town and country are also provided throughout, discussing traditional paradigms that present peasant consumers as people having simple and frugal consumer habits. The research is based on an extensive collection of previously unpublished documents. In the absence of substantial specimens of probate inventories for the late medieval period (the popular written source for serial uses in this field), an important collection of lists of seizures of goods from felons, fugitives, and outlaws from the fourteenth and fifteenth centuries is presented. These were ordered by a royal official, the escheator. For the sixteenth century, the authors turn to records of the coroner, a royal official in the Tudor era. The written evidence is discussed along with that from archaeological excavations of rural settlements. The book covers a range of areas all over England and shows real flair in dealing with the contrasts and mismatches that eventually emerge when comparing the material and the written evidence.

La Madre dell'Acqua del Sud è Domnu, la Madre dei Fomoriani (1), così come Danu era la Madre dei Túatha Dé Dánann. Lei è la Donna dell'oceano. Regina delle profondità oceanine, Madre delle acque che evaporano formando le nuvole: e così la pioggiaovvero acqua -ritorna alla terra, penetrando in profondità nel terreno da cui emerge nelle sorgenti e nei fiumi. Domnu è legata al blu e ai riflessi dell'acqua. è anche la Luna Piena, una sfera splendente e argentata, che si riflette nell'acqua. I suoi animali sono la balena, la foca, il delfino, il salmone e tutte le creature che vivono nel mare. Come tutte le Dee marine, Domnu può essere dolce ma anche pericolosa e travolgente (il mare in tempesta). Nota di Lunaria: altre Dee marine sono Yemanja (Brasile), Obba (Africa; anche Oshun, pur essendo la Dea della bellezza e dell'amore, è spesso rappresentata intenta a bagnarsi dentro un

This study offers the first analysis of a hitherto unknown Phanariot miscellaneous codex preserved in the collections of Princeton University Library (MS Gr. 112) that contains anti-Islamic Greek polemical texts. Entitled Sarakēnika, it was produced by the famous Phanariot intellectual and bibliophile Nicholas Karatzas in Constantinople. Taking this codex as a starting point, this paper tackles the larger discussion about the format and genres in which Greek-speaking audiences were informed about Islam, Prophet Muḥammad and the Qur'ān during the Ottoman rule. I argue that Sarakēnika is not a simple miscellany of polemical texts, but it can be considered a Summa Saracenica in which the Phanariot intellectual gathered the most authoritative literary pieces and arranged them according to specific criteria that reflect his encyclopedic approach towards anti-Muslim literature.

The Latin term populus refers to both the whole population (the People of God) as well as a specific social group (theplebs). This ambiguity allows the term to beused in an ideological manner: it therefore can be used to attribute political authorityto the ‚non­privileged‘ population. According to modern historians, the ideological useof the term populus in Italian cities dates back to the middle of the twelfth century,a time when a genuine dialectic emerged between themilitesand the ‚non­ milites‘(i. e. the populus). Is this really the case? When does the ideological use of the term populus really date back to? This research reveals that the authors involved in the Investiture Controversy were already aware of the ambiguity of the term, using it to support their argumentes, or, on the contrary, they were not convinced about its use.Our study is based on a small number of works, all composed around the last quarter of the eleventh century: the „Liber gestorum recentium“ by Arnulf of Milan (c. 1077),the „Mediolanensis historiae libri quatuor“ attributed to Landulf the Elder (after 1075),the „Vita Arialdi“ by the Vallombrosa abbott Andreas (c. 1075), the „Liber ad amicum“by the Bishop of Piacenza Bonizo (c. 1086), and the „Vita metrica Anselmi“ by the Bishop of Lucca Rangerius (late eleventh century).

Принято считать, что первым русским правителем, венчавшимся на царство, был Иван Грозный, и произошло это в 1547 году. Наш собеседник доктор исторических наук Олег Германович УЛЬЯНОВ, специалист по древнерусской и византийской культуре, вносит существенную поправку: первое венчание на царство состоялось на Руси еще в 989 году. Совершил его Владимир Святой, и произошло оно в апостольском граде Корсуне — нынешнем севастопольском Херсонесе. Этот факт неизвестен большинству даже интересующихся историей, он способен перевернуть многие привычные представления и потому требует обстоятельного рассказа.

Sztuka pamięci (łac. ars memorativa, ars memoriae), w podręcznikach retoryki ujmowana od czasów antycznych jako jej czwarta część, obecna jest w kulturze europejskiej w różnych przejawach co najmniej od czasów Symonidesa z Keos (VI wiek p.n.e.). Wzmiankowali o niej m.in. Arystoteles, rzymscy teoretycy sztuki wymowy (anonimowy autor Rhetorica ad Herennium, Cyceron, Kwintylian), a także liczni autorzy w wiekach średnich. Zagadnieniem pamięci zajmowali się m.in. Albert Wielki, św. Tomasz z Akwinu czy Hugon od świętego Wiktora 1 . Szczególną popularnością mnemotechnika cieszyła się w okresie późnego średniowiecza, jej rozkwit przypada na wiek XV oraz początek stulecia XVI. Liczne rękopiśmienne traktaty mnemotechniczne z XV wieku, ich genologię, wzajemne powiązania oraz treść omówiła szczegółowo Sabine Heimann--Seelbach 2 , natomiast zasięg oddziaływania oraz rola druku w okresie od wynalezienia czcionki ruchomej po ok. 1530 rok w rozprzestrzenianiu się klasycznej mnemotechniki zostały opisane w artykule Masters, Pupils, Friends, and Thieves. A Fashion of Ars memorativa in the Environment of the Early German Humanists 3 .

The arrival of the Slavs in the fifth and sixth centuries to Central, Eastern and Southern Europe became eventually the last big reorganisation of territory in Eurasia after the fall of Rome. Many of these new Europeans engaged in various forms of travelling, either seeking economic gain or spiritual solace. Moreover, many of the new polities were formed as recently arrived, non-Slavic peoples exercised dominion over Slavic settlers. The first centuries of the history of the Slavs are, thus, permeated with trips and travels. The aim of this chapter is to discuss the economic, cultural and political impact of all these travels and how they contributed to the incorporation of these newly arrived peoples to the formation of Europe before the year 1000.

Il libro racconta il processo che, a partire dai dati storici reali, ha portato alla costruzione di una leggenda dai tratti particolarissimi, di grande circolazione fino al tardo medioevo e destinata a giungere fino ad oggi con il popolare videogioco Assassin's Creed.

Edición das 704 cantigas de amor galego-portuguesas transmitidas polos cancioneiros medievais. O texto (crítico) de cada cantiga vai acompañado das fontes manuscritas, as edicións anteriores existentes e unha paráfrase en galego actual, para alén dun QR que liga cada poema á edición completa en Universo Cantigas (htpps://universocantigas.gal).

Binding books “in the Greek manner” (“alla greca”, but also “al greco”, “alla grechessa”), imitating and replicating Byzantine techniques, was one of the practices associated with “Greekness” in Italy and other parts of western Europe in the early modern era. This book analyses the trends, patterns, and contexts associated with making Greek-style bindings in early modern Venice and elsewhere in western Europe between the 1450s and the end of the sixteenth century. It considers how techniques evolved over time as well as production and consumption practices: what kinds of manuscripts and printed books received Greek-style bindings, who made them, who collected them, and what meanings the bindings themselves conveyed. Coming into fashion at a time of major changes (coinciding with the fall of Constantinople, the Greek diaspora, and the coming of printing), in western Europe Greek-style bindings at times signified antiquarianism, exoticism, luxury, or a proximity to Greek culture. Through the analysis of several hundred specimens in the style and of documentary and visual sources, this book explores how a specific instance of material culture served a number of purposes and self-fashioning strategies for bibliophiles, collectors, and intermediaries alike within the context of Renaissance cultures; it also features a census of all known bindings in the style made in western Europe.

В рамках изучения миниатюр Радзивиловской летописи (конец XV в.), выявлены и проанализированы сюжеты, связанные с символическими коммуникативными практиками в древнерусской династии Рюриковичей (ХІ–ХІІ вв.), в частности, коммуникация между князьями и рядовым населением, межкняжеские отношения внутри династии, различные формы репрезентации княжеской власти. На основе анализа миниатюр определены ярко выраженные визуальные формы трансляции образа древнерусского правителя. На изображениях представлены знаковые элементы княжеского одеяния, а также предметы, символически связанные с властью княжеского рода: «древнерусская княжеская шапка» и меч. Использование меча как инсигнии господства показано на ряде миниатюр, где данный предмет связан с обретением, обладанием или передачей власти древнерусских князей. В миниатюрах отразилось древнерусское понимание персонализации городского коллектива в образе одного человека, представленного на летописных изображениях. Так, подтверждается вывод о «коллективной личности» древнерусского города, которая могла выступать субъектом политических отношений наряду с князьями. Миниатюры достаточно подробно отражают информацию летописных источников об интронизационных ритуалах Рюриковичей, связанных с занятием княжеских столов в древнерусских городах. Разрешение конфликтов в кня-жеской династии часто иллюстрировалось княжескими пирами. Миниатюры являются ценными свидетельствами по княжескому погребальному обряду.

This book explores intermedial compositional processes in later Byzantium, building on the Akathistos Hymnos. The relationship between the hymn’s text, music, and illustrations has yet to be explored in detail. The contributions here argue that these painted cycles should be studied as a result of interaction between hymnography, psalmody, and visual art, not just as mere illustration of text. Highlighting illuminated and notated manuscript copies of the hymn as evidence for varied liturgical and devotional practices, they examine how icons and murals based on the Akathistos functioned as constituent elements of sacred space. Focusing on intermediality, this book helps bridge methodological gaps between scholarly approaches to medieval culture.

Le duché capétien de Bourgogne est resté dans l’ombre des ducs Valois. La période qui court du principat de Robert II (1272-1306) à celui d’Eudes IV (1315-1349) coïncide pourtant avec une expansion territoriale sans précédent, un accroissement de l’activité administrative et une affirmation du pouvoir princier. À partir d’un riche dossier documentaire, ce livre restitue le fonctionnement de l’administration ducale au tournant des XIIIe et XIVe siècles. En mêlant approches paléographiques et diplomatiques, les gestes, les travaux et les carrières des agents ducaux sont scrutés afin d’établir une histoire documentaire de la principauté capétienne de Bourgogne.

Trois temps principaux, qui répondent aux carrières des administrateurs et à la vie politique du duché, sont étudiés. Le premier correspond à la carrière d’un clerc nommé maître Raoul († 1289), principal administrateur du duc Robert II, dont les très nombreux écrits donnent des perspectives inédites sur les rouages de l’administration dans la seconde moitié du XIIIe siècle. Le deuxième, dédié aux trois premières décennies du XIVe siècle, met en évidence la manière dont la construction administrative du duché a d’abord été une réponse aux épreuves du temps. Pour faire face aux crises agraires des années 1310-1320 et endiguer un endettement galopant, les ducs et leurs agents ont établi des cadres administratifs nouveaux, notamment la Chambre des comptes de Dijon. La troisième et dernière partie interroge la manière dont le duc Eudes IV a gouverné le duché après l’acquisition des comtés de Bourgogne et d’Artois en 1330. Pour administrer ce vaste espace bourguignon, le pouvoir ducal s’est enraciné dans la ville de Dijon, alors érigée au rang de capitale administrative et financière.

Dopo l’edizione parziale del volgarizzamento A delle Meditationes vitae Christi sulla base del MS. Riccardiano 1346 (pubblicata in questa stessa rivista nel fascicolo XXVII-XXVIII, 2022-2023), il secondo e ultimo saggio della serie fornisce uno studio filologico e storico-culturale del testo e del manoscritto che lo contiene, con un’analisi approfondita del rapporto con la tradizione latina. L’articolo offre anche un’analisi linguistica e alcune note di commento, con particolare attenzione agli aspetti lessicali, stilistici e traduttologici.

Il Ricc. 1346, vergato in area pisana e risalente alla fine del XIV secolo, è un codice miscellaneo che contiene la parte centrale e finale di un volgarizzamento delle Meditationes vitae Christi. Tale volgarizzamento, siglato A negli studi, è conosciuto soprattutto per la parte iniziale e centrale trasmessa dal codice It. 115 della Bibliothèque Nationale de France, che è però mutilo. Nell’articolo viene proposta per la prima volta l’edizione del testo della parte finale, corredata di una breve introduzione.

Grußwort der Priörin von Kloster Preetz Es ist mir eine große Freude und Ehre, den nun dritten Band der 2022 ins Leben gerufenen Buchreihe Forschungen zu Kloster und Stift Preetz präsentieren zu können. Das hier vorliegende Buch, das sich Kloster Preetz im Mittelalter widmet, gibt der Leserschaft einen Überblick über die vielfältige Geschichte des Klosters, sein beachtliches Inventar und seine Kultur. Der Fokus des Bandes liegt auf der sakralen Baukunst und den historischen Kunstschätzen des Klosters. Singuläre Traditionen, die sich in Teilen bis heute bewahrt haben, machen Kloster Preetz zu einem einzigartigen Denkmal -nicht nur in der Region, sondern weit darüber hinaus. Diese Veröffentlichung ist das Ergebnis einer dreitägigen Tagung, die im September 2023 in Preetz stattfand. Als Tagungsraum diente die Klosterkirche. Welch idealer Ort, um sich wissenschaftlich mit diesem Gebäude, dem Herz des Klosters, und seinem Inventar zu beschäftigen! Forschung kann gar nicht anschaulicher vermittelt werden! Die Tagung war ein voller Erfolg. Zahlreiche Besucherinnen und Besucher sowie Kolleginnen und Kollegen aus fast ganz Deutschland von Kiel im Norden bis Würzburg und Leonberg im Süden, von Berlin und Halle im Osten bis Düsseldorf und Eschweiler im Westen sowie aus den USA nahmen teil und sorgten für rege Diskussionen sowie neue Denkanstöße. Die Beiträge bestätigen das Bild eines Klosters, das ein bedeutendes Zentrum des Wissens, des Glaubens und der Künste im norddeutschen Raum war. Es spielte eine entscheidende Rolle in der Gestaltung der mittelalterlichen Gesellschaft der Region, schließlich machte es im Zuge seiner Gründung das einst unbesiedelte Land südlich von Kiel bis an die Ostsee urbar und für Siedler erst interessant. Als geistliches Zentrum weiblicher Religiosität prägte es den holsteinischen Raum und darüber hinaus. Die Zeugnisse sind unübersehbar und werden in den Aufsätzen dieses Bandes vielschichtig beleuchtet. Dafür bin ich als Priörin des Klosters überaus dankbar und freue mich über den regen Zuspruch durch Forschende aus den unterschiedlichsten Disziplinen. Eine solche Tagung wäre ohne zahlreiche tatkräftige Menschen nicht möglich. Dazu zählen auch die im Hintergrund Verborgenen: die Mitarbeiterinnen und Mitarbeiter des Adeligen Klosters Preetz sowie die vielen Helferinnen und Helfer der Christian-Albrechts-Universität zu Kiel. Mein besonderer Dank geht an Prof. Dr. Klaus Gereon Beuckers, der vor einigen Jahren mit der Idee auf mich zukam, diese Mittelaltertagung und eine im Jahr darauf stattfindende Tagung zur Geschichte von Preetz nach der Reformation zu veranstalten. Seinem Engagement und seinen Kontakten in die Forscherszene ist die Umsetzung zu verdanken. Danken möchte ich auch dem Regionalhistoriker Prof. Dr. Oliver Auge, der beide Tagungsprojekte mit betreut hat. Allen Leserinnen und Lesern wünsche ich viel Freude mit diesem Band, der nicht nur ein wissenschaftliches Werk auf dem neuesten Stand der Forschung ist, sondern auch eine angemessene Würdigung der Bedeutung unseres Klosters und seiner Geschichte.

"Royal Inauguration Ceremonies in the Early and High Middle Ages. Commemorating the First Polish Royal Anointing of 1025."

This conference, dedicated to coronation rituals in medieval Europe, will bring together scholars specializing in political, religious, and liturgical history. Presentations will explore the formalization of royal inauguration rites, the influence of Carolingian, English, Ottonian, and Plantagenet traditions on ceremonial developments, and the role of liturgy in monarchical power. Special attention will be given to coronations in Poland, Hungary, and Bohemia. The conference provides a unique opportunity for historians and experts in medieval rituals of power to exchange knowledge and perspectives.

This event takes place on a significant occasion—the 1000th anniversary of the first Polish royal coronation in 1025. The anointing and coronation of Bolesław the Brave was a crucial milestone in the history of the Polish monarchy. The conference will not only shed new light on this momentous event but also place it within the broader context of European traditions of royal inauguration.

Archaeological evidence from funerary contexts is largely ignored in current scholarship on the First Plague Pandemic, despite the important information that burials and cemeteries can provide about how plague might have affected societies. Skeletal (mainly dental) remains are used in the paleogenomic search for victims of plague (Yersinia pestis), but significant contextual information is to be gained from plague-positive graves through bioarchaeological study of the complete individual and their broader funerary context, both of which are largely absent from current scholarship. We argue that future scholarship on the First Plague Pandemic must bring burial archaeology to the growing body of evidence, and archaeologists themselves must lead or be involved in this research. We present three ways in which burial archaeology can be used effectively to study the impact of first-pandemic plague on individuals and communities: by reconsidering whether we should be looking for an archaeology of "crisis" for this disease event, by evaluating burial archaeology (especially of multiple burials) in its proper sociocultural context, and by examining bioarchaeological evidence from entire cemeteries where plague genomes are recovered in any quantity. We conclude by offering an example of how such archaeological evidence can be more inclusively and effectively incorporated into interdisciplinary plague studies, to the benefit of the field.

Celem publikacji jest opracowanie form upamiętnienia postaci Sługi Bożego, ks. Franciszka Strugały, którego życie i działalność stanowią istotny element dziedzictwa duchowego oraz kulturowego. Osoba ta, poprzez swoje czyny, nauczanie i świadectwo wiary, odegrała znaczącą rolę w historii wspólnoty, do której należała, a jej przesłanie pozostaje aktualne i inspirujące również dzisiaj. W artykule podjęta została próba przedstawienia różnych możliwości upamiętnienia tej wyjątkowej postaci, zarówno w przestrzeni materialnej – poprzez pomniki, tablice pamiątkowe czy nazwy ulic – jak i w wymiarze niematerialnym, obejmującym inicjatywy edukacyjne, wydarzenia rocznicowe czy działania popularyzatorskie. Analiza uwzględni przykłady upamiętnień w regionie oraz ich wpływ na społeczność lokalną i szerszą opinię publiczną.

This article analyses the petition and response process in late medieval Castile, focusing on petitions of grievance submitted to the Royal Council during the reign of Isabel I and Fernando II (r.1474–1504). Studies published in recent decades have revised our understanding of petitionary practices and their significance to systems of governance in medieval and early modern Europe. One persistent gap in this scholarship, however, concerns the ‘aftermath’ of petitioning — that is, the occurrences that followed the grant of petitions and the issuance of royal decrees in response. Drawing on the rich documentation that has survived from late fifteenth- and early sixteenth-century Castile, this article highlights the importance of studying the local spaces of interactions where beneficiaries of royal decrees tried to bring them into effect through acts of claims-making. The evidence from Castile is mobilized to illuminate the forms of negotiation and contestation that informed the presentations of ‘letters of justice’ issued by the Royal Council, the mechanisms used by the royal authority to enforce its commands, and the ways that factors such as speed, publicity and violence shaped the meanings petitioning assumed in different contexts of dispute. The analysis of petitioning bears implications for understanding royal power in the Castilian monarchy, drawing attention to a pattern of intensifying communications between the central royal government and non-elites. As they petitioned the Royal Council, thousands of Castilians sought empowerment in local disputes. At the same time, mass participation in the petitioning process played a major role in legitimizing royal power and furthering its embeddedness in the localities.

პროექტი "სხვა" დმანისის ისტორია: არაბობიდან ქართულ რეკონკისტამდე (VII-XII საუკუნეების დმანისის ისტორიისა და კულტურის ინტერდისციპლინური კვლევა ნაქალაქარის არქეოლოგიური ძეგლებისა და საქართველოს ეროვნული მუზეუმის კოლექციების მიხედვით) და წინამდებარე მონოგრაფიის გამოცემა განხორციელდა შოთა რუსთაველის ეროვნული სამეცნიერო ფონდის ფინანსური მხარდაჭერით The project "Other" History of Dmanisi: From Arab invasions to Georgian Reconquista (Interdisciplinary study of Dmanisi history and culture of 7 th -12 th centuries according to the archaelogical sites of Dmanisi and collections of the Georgian National Museum) and publication was carried out with the financial support of the Shota Rustaveli National Scientific Foundation საგრანტო პროექტის ხელმძღვანელი და მკვლევართა გუნდის წევრები მადლობას უხდიან საქართველოს ეროვნული მუზეუმის ადმინისტრაციას, თანამშრომლებს, კოლეგებსა და მეგობრებს თანადგომისთვის, დახმარებისა და რჩევებისთვის განსაკუთრებული მადლობა დმანისის კულტურისა და ხელოვნების ცენტრს, ასევე თბილისის მოსაწავლეახალგაზრდობის ეროვნულ სასახლეს The principal investigator of the grant project and the research team express their gratitude to the administration, staff, colleagues, and friends of the Georgian National Museum for their support, assistance, and advice Special thanks to the Dmanisi Culture and Art Center, as well as the National Youth and Children's Palace in Tbilis პროექტის სამეცნიერო ხელმძღვანელი ნათია დემურიშვილი Principal Investigator of the Project Natia Demurishvili ქართული ტექსტის რედაქტორი ნინო ნადარაია Editor of Georgian text Nino Nadaraia ინგლისური ტექსტის რედაქტორები მაიკლ ვიკერსი, ფრიდერიკე როინარდ Editors of English texts Michael Vickers, Friederike Roynard კორექტორი ნანი მოდებაძე Corrector Nani Modebadze მთარგმნელები მანანა ოდიშელი, ირინა კოშორიძე, ფრიდერიკე როინარდ Translators Manana Odisheli, Irina Koshoridze, Friederike Roynard დიზაინი ირაკლი ხუციშვილი Design Irakli Khutsishvili ავტორთა ჯგუფი: ნათია დემურიშვილი, ირინა კოშორიძე, მარინა დგებუაძე, ჯიმშერ ჩხვიმიანი, მაია პატარიძე, ფინბარი ბარი ფლუდი, მარინა ალექსიძე, ვაჟა მამიაშვილი, მარიამ ქორიძე, მარიკა ჩემია

El siglo XVIII fue una centuria marcada por grandes cambios en el linaje de los condes de Aranda. La falta de herederos y la llegada de nuevos apellidos a la titularidad de la casa noble trajeron consigo un entramado de identidades que caracterizaron el devenir del linaje y aquellos espacios escogidos como residencia familiar. Condes y condesas de Aranda construyeron su cotidianeidad en palacios ligados tradicionalmente al linaje, grandes casas que se adecuaron a los gustos de la época e inmuebles de nueva adquisición cuyas ubicaciones, remodelaciones y diseños guían a través de una realidad cotidiana de la nobleza española en el Siglo de las Luces.

UDK:94(497.5)"11/12":72 Izvorni znanstveni rad Vladimir Peter Goss Professor Emeritus Sveučilište u Rijeci Ovaj prilog razmatra umjetničke pothvate hercega Kolomana, vladara Hrvatske, Slavonije i Dalmacije (1226. -1241.), koji prate Kolomanov rad na stvaranju vlastite »kraljevine« unutar zemalja krune sv. Stjepana te jedinstvene crkvene organizacije s novim nadbiskupskim sjedištem u Zagrebu. Te djelatnosti prati snažan umjetnički polet koji se odražava u novoj prijestolnici Čazmi, na Kolomanovu dvorcu Medvedgradu, ali i u manjim sredinama, a autor, na temelju povijesnih podataka i analize umjetničkih radova, zacrtava mogućnost Kolomanova utjecaja i na umjetnost Dalmacije. Taj izvanredni pothvat prekida Kolomanova smrt tijekom tatarske provale, a time se prekida i njegov plodni patronat u umjetnosti hrvatskoga prostora. Koloman, sin Andrije II., mlađi brat kralja Bele IV. (1235. -1270.) rodio se 1208. Umro je 1241. u Čazmi od rana zadobivenih u bitki s Tatarima na Šaju. U svom ne predugom životu Koloman je bio naslovni kralj Galicije (Haliča), okrunjen 1217. Usprkos neuspjehu da proširi arpadovsku vlast na Galiciju, Koloman je ostavio trag u istočnoslovačkom Spišu (Zips), što nije bez značaja za našu priču. Koloman nasljeđuje starijeg brata Belu kao herceg Slavonije, Dalmacije i Hrvatske 1226., kad Bela postaje suvladar, te na tom položaju ostaje do smrti. Od tog datuma počinje njegova briljantna karijera državnika i vojnika, veliki pothvat koji je nažalost ostao nedovršen. 1 U tom pokušaju da se stvori jaka državna tvo-1

Pre-Ro»>anesque expression is preceding the Romanesque style. The distingt>ishing features of t h e P re-Romanesque architecture are biwxiality, the absence of correspondence b etween the interior organization of space and that of t h e exterior u>all-surfaces, the presence of hidden inćerior t<nits undistinguishable from the outside, and spatial discontinuit y. The a u t hor e n u»>eraćes and exarnines i n d e t ai l t h e examples from Dalmatia, Switzerland, Spain, England, and Moravia, but he f i nds tl>e Pre-Ro»>anesque traits parćially in the architecture of the Eastern Christianićy too. From his pape>' e »>erges a picture of a s l o n >, gradual and t o r tuous ćransition of th e Medieval World f ro m ićs childhood and y outh to f ul l m a t u r i t y .

ROTROU LE GRAND ES HIJO DE GEOFFREY SEÑOR DE MORTAGNE EN EL DUCADO DE NORMANDÍA Y DE BÉATRICE DE ROUCY DE LA NOBLEZA DE CHAMPAÑA. PARTICIPÓ CON POCO MÁS DE 20 AÑOS EN LA PRIMERA CRUZADA DE MANERA DESTACADA Y HEROICA. COMPAÑERO DE TOMAS DE MARLE QUE FUE EL PRIMER CRUZADO EN ENTRAR EN JERUSALÉN. CASÓ CON MATHILDE, HIJA NATURAL DE ENRIQUE I, Y CON HARVISE DE SALISBURY RICA PROPIETARIA EN BERKSHIRE. SEÑOR DE TUDELA DESDE 1122 QUE CONVERTIRÍA EN UNA CORTE ALTERNATIVA CON FAMILIARES, AMIGOS Y PROSCRITOS DE LA CORTE DE ENRIQUE I.
LA VIDA DE ROTROU ENTRE EL AZAR Y LA AMBICIÓN TUVO UN IMPULSO ÉPICO Y LITERARIO BIEN PLASMADO POR ORDERIC VITAL, LA CHANSON DE ANTIOQUÍA Y EL ROLLAN A SARAGOSSA. PERO SU MEJOR FRUTO SERÁ LA PRESENCIA EN TUDELA DEL MONASTERIO DE NOTRE-DAME DU BEC.

La casata ligure dei Fieschi fu il ramo più importante della numerosa stirpe dei conti di Lavagna, un gruppo consortile composto da varie famiglie discendenti da uno stipite comune e che, intorno alla metà del XII secolo, ebbero diversi soprannomi distintivi, successivamente tramandati come

While it is now established that Carolingian society perceives itself as a Church, the competition that arises surrounding knowledge and the more or less illustrious careers it enables has not been subject to systematic scrutiny. The Frankish schools of the eighth to tenth centuries serve not only as sites of social reproduction but also as the starting point for relative social ascent into the secular clergy. Access to these opportunities, however, is not determined solely by knowledge: competition among students is skewed by various inequalities (of status, resources, etc.), among which networks of family and friends play a pivotal role. Depending on these disparities, students within the same school pursue their studies under markedly different conditions and with widely divergent aspirations. To safeguard the cohesion of schools strained by these tensions, a distinctly scholastic ethic emerges, which, over the long term, enables the scholarly field to cultivate its autonomy.

The title of this brief article quite clearly illustrates its aims and evident limitations. In principle, a search for a Greek basis of the misogynist content of Andreas Capellanus's De amore is likely to lead researchers to focus on analysis of the sources -Greek sources, of course. However, there is no doubt that Ovid, the most frequently quoted ancient author, in this case the structural source, above all his Ars Amatoria, Remedia Amoris and Heroides, which is quite logical in light of the remarkable presence and influence of Ovid's works throughout that time. There was also a good knowledge of the works of Cicero, Virgil, Horace and Juvenal. However, other classical authors, even the Greeks -those who were known then-, were undoubtedly read in the schools, but the knowledge of their works was certainly superficial. Furthermore, given the scholastic method followed in De amore, it would be absurd not to consider the use of many quotations that appeared in the Compendia and in handbooks of religious instruction 3 . Therefore, with the help of this evident captatio benevolentiae, need I apologize for not being able to speak of any unquestionable "route of transmission"? Yes, although this qualification only refers to the "route of transmission" and not with the Greek basis upon which an entire corpus of misogynist theory is built. Indeed, the aim of this article is precisely to illustrate this. This is a truly significant theme, since too often reference is made to the Jewish and the Christian origin of Western misogyny, while the Greek inheritance, which is also remarkable and no less injurious, is systematically ignored 4 . Something essential still remains to be decided, that is, to elucidate whether there is a sure path that, avoiding useless digressions, led us directly towards the nucleus or heart of all the prejudices against women, or whether I should begin instead by examining an extensive list of presumed aspects of femininity -in keeing with a centuries-old tradition-which, as will be pointed out later on, will remind us of the long list of slanders in that well-known iambus by Semonides in his famous iambus.

discusses many aspects of the social, economic and religious life of the communities which lay on the frontier between Rome and Persia. In the time of Diocletian there is a Roman Mesopotamia. A substantial field army was formed, which drew its troops from the Danube as well as the eastern provinces. A peace treaty acknowledged not only northern Mesopotamia as Roman territory with the frontier marked by the river Tigris, but also the status of Armenia and Iberia as Roman client kingdoms. The settlement with Persia and the ensuing peace heralded a complete reorganization of the Mesopotamian limes. Two new provinces were formed; one east of the Khabur, with its capital at Nisibis and named Mesopotamia proper, the other between the Khabur and the great loop of the Euphrates, called Osrhoene and with its capital at Edessa. The Notitia Diqnitatum gives us some indication of which troops were present and where they were deployed. In 363 ad the Romans had lost control over the more remote parts. Archaeological work in the region has been hampered both by modern political divisions and by interest devoted to earlier civilizations. In his study of the Justinianic strengthening of the defences in the eastern provinces Procopius makes reference to earlier fortifications at numerous sites which include important strategic centres such as Edessa, Tella/Constantina, Resaina and Amida. The forces deployed in the Notitia lists show a striking uniformity, particularly in the numbers of the elite cavalry vexillations. From the narrative of Ammianus it is evident that sporadic warfare was endemic in the border provinces of Mesopotamia and Osrhoene throughout the mid-fourth century. Nisibis may have been garrisoned by cavalry units under the Tetrarchy. Eusebius does, refer to trouble in Armenia which he associates closely with the persecution of Christianity by Maximinus in 312. Mesopotamia is completely absent from the literary sources throughout these years. There are difficulties experienced by Constantius II in the mid-fourth century when he was twice faced with Persian invasions and western opponents at the same time. Constantine himself paid scant attention to the eastern frontier in the following years. There is no indication that he ever visited the area except for a brief stay at Antioch. Eusebius records another letter, sent to Alexander and Arius by Constantine in the hope of getting them to settle their differences, which refers to his failure to travel in Mesopotamia. According to Libanius, the Persian king sent ambassadors to demand frontier changes, presumably in similar terms to those used in a letter to Constantius in 358. It may be assumed that Constantine's reply was at least as forthright and uncompromising as that of his son a quarter of a century later. Possibly in response to the embassy and the threat of hostilities, Constantine dispatched the Caesar to the East in 333. According to Malalas, the establishment at Antioch of the first comes Orientis, Felicianus, also occurred in 335. Since he was appointed in order to supervise troop movements and to facilitate the organization of military supplies, it seems that this, too, was closely connected with the worsening situation on the eastern front. Constantius is credited by several sources with the fortification of Amida (modern-day Diyarbakır, Turkey), while he was still Caesar. Surprising that Constantine was apparently not satisfied with the delegation which was sent to sue for peace in the winter of 336/7. Sirks (2021) notes, that a common feature of the measures against heretics and apostates in the 4th century ad is that their rights regarding successions are being curtailed or even removed. The essential texts derive from the Theodosian Code from the 4th century. Heterodox Christians and apostates were persecuted as well once Christianity was favoured by Constantine. Thus orthodox (catholic) Christianity was favoured, be it not yet elevated to the official religion of the state. CTh 16,5,65 of 428 applied this sanction to all heretics and apostates. Later, under Justinian, heretics cannot inherit in any way (testamentarily and ab intestato, CJ 1,5,18,6ff.). Why did the emperors chose this sanction? The prevailing answer in literature is that it symbolises the deprivation of Roman citizenship, and, thus, rights. Another question is, why the Roman emperors combated what they characterised as heresies. Two significant sanctions were banishment and expropriations. The sanctions in the law of succession after 428 are discussed . The first is CTh 16,5,65 of 428, a long text which comprises all heretical sects. It sets sanctions thereby dividing the heretics in four groups, each with different sanctions. In a discussion of the close connection between citizenship and the testamenti factio, Sirks (2021) states that the withdrawal of the latter might in the rhetoric bombast of the imperial constitutions be equalled with loss of citizenship. The loss of the testamenti factio makes heretics as if peregrines, cutting them off from the body of Roman citizens. Regarding the Limes Moesia en Limes Thraciae, Falluomini (2015) mentions in the Gothic Version of the Gospels, that citations from Ot and NT are transmitted by a gothic fragmentary text (part of a sermon or liturgical prayer). The OT in gothic is lost. Auxentius mentions Ulfilas wrote several tractates and many interpretations in gothic, Greek and Latin. Ulfilas converted from Niceness Orthodoxy to the Homoean creed in 360-376. The Homoeans taught a form of Arianism that asserted that the Son was distinct from, but like (Greek homoios), the Father, as opposed to the Nicene Creed (The Nicene Creed • I believe in one Lord Jesus Christ, the Only Begotten Son of God, (...) • I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, (...) I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins), which stated that the Son is of one substance (Greek homoousios) with the Father ). Constantius II permitted Ulfilas and his followers to enter the Roman Empire, after they were attacked by Goths. As 'lesser Goths' they settled in Moesia Inferior (Nicopolis). Ulfilas was consecrated by Eusebius of Nicomedia, bishop under Constantius II. Falluomini (2015) supposes the Ulfilas translations came from a greek example and originated from Constantinople. Suggested is that the version of the translation of the Bible was at least orally before the crossing of the Danube (among all goths), and completed in Moesia. Jordanes calls the 'lesser goths', 'a sect'. The Ostrogoths, settled near Tomi (Constanta), used the gothic translation in the liturgy, according to Strabo (849 ad). The gothic Bible was

The paper tackles the question of balneological treatment available for the members of the Order of Preachers in Central Europe between 1650 and 1720. I took advantage of a strict record keeping procedure within the Dominican order, which required that all members obtain a written permission from the Father Provincial before taking any journey beyond local boundaries. As all the records were kept in so called "Provincial books" (Libri provinciae) it was possible to identify travelling permits issued for balneological treatment and collect data about visits to spas from the entire Czech Province.

Copyright © Toute reproduction totale ou partielle du contenu de cette revue sans l'accord écrit au préalable de son directeur est interdite. Copyright © Queda prohibida toda reproducción total o parcial del contenido de esta revista sin la autorización escrita de su director. plata", unos 5600 kg, por su enganche en las legiones romanas.

Text analyze a Herzegovina folk traditional small red cap - fez, connected with animistic beliefs and antic Balkan cults of fertility, underworld, snake, dragon, and powerful animals like wolf and bear, as tribes totems, later demons or devil, like Tzar Dukljanin, mentioned in medieval Herzegovina folk poem: “St. John Baptist/St. Jovan and Tsar Dukljanin/Tsar of Duklja (kingdom in medieval Herzegovina and Montenegro)”. This poem possibly describes an astronomical event and climate changes - warming (?), when the Sun burns the Earth, but with the intervention of a hero (St. John), Earth was saved.  Serbian psychoanalyst Vojin Matić, in his book “Zaboravljena Božanstva/ The  Forgotten Gods”, Beograd 1967, classified this poem as a hero-myth from the Neolithic, where the mutilation of the hero exchange the earlier practice of human sacrifice (in the Balkan, we have evidence of human sacrifice in Vučedol culture, Bronze age). Text further analyzes traces of totem-animals in Herzegovina and Serbia, notified by the same author in the cult of Serbian most popular saint St. Sava-wolf, the first Serbian archbishop, “father of the nation”, and “Vučji pastir/Wolf Shepherd”, “Hromi Vuk/Lame Wolf” and “ Hromi Daba/Lame Daba”, mysterious Serbian god blacksmiths, because today is known that blacksmiths, poisoned, got neurological problem and became lame (name Daba in Serbian is mix of verb “dati/to give and “baba/ grandmother, father. This is the same combination as Dajbog, Dabog , the main Serbian god (Slavic god Svarog - Light), the giving god, but with dark, pagan elements. St Sava, before becoming a monk, at a very young age, was 2 years ruler of the Herzegovina municipality of Gatačko polje and the town of Gacko, about which Vojin Matic writes, as a source of pagan customs and beliefs that influenced legends about him.

Anath Ariel de Vidas, Gilles Havard, charges de recherche au CNRS Mondes americains. Societes, circulations, pouvoirs, XVe-XXe siecle Le seminaire, cette annee, s’est donne pour objectif de presenter les six axes de recherche du Mascipo (2010-2013). Le 5 novembre 2010 : presentation de l’axe de recherche « Histoire sociale et culturelle. Histoire comparee et croisee des societes coloniales americaines », sous la coordination de Cecile Vidal (EHESS) ; le 3 decembre 2010 : presentation de l’axe...

n las cuatro crónicas a las que nos referiremos, cuyos relatos históricos abarcan desde fines del siglo xiii hasta mediados del xiv, la realeza empleó determinados modelos discursivos para intentar legitimar su poder y lograr imponerse en el reino. Sin embargo, cada texto diseñó estrategias discursivas según las diversas circunstancias en las que cada monarca accedió al trono y según la finalidad que el cronista pretendía con su relato. Atribuidas todas a la multifacética pluma de Fernán Sánchez de Valladolid para ensalzar la figura del rey Alfonso XI, cada crónica cumplía un cometido diverso.