The article explores the state of historical memory of the Grand Duchy of Lithuania during the XX century and the beginning of the XXI century. Previously the Grand Duchy of Lithuania was not an element of the historical memory of ordinary inhabitants of the Belarusian provinces. The memory of Lithuania was preserved only among the Polish residents of the region. Russian imperial scholars were interested in the history of the Grand Duchy of Lithuania, but they did not contribute to the formation of Belarusian view of the history. The formation of the Belarusian historical memory began quite late – at the turn of the late XIX – early XX centuries. At the beginning of the XX century, nationalists constructed the Belarusian image of the Grand Duchy of Lithuania, but after the revolution they emigrated. The historical memory of the Grand Duchy of Lithuania in the Belarusian society in the XX century was determined by the representation of this medieval state as Lithuanian, not Belarusian. During the period of Perestroika, emigrant stereotypes about the historical past began to penetrate into Belarus. After the collapse of the USSR, Belarusian intellectuals shaped a new view of the past. The Grand Duchy of Lithuania was presented as a Belarusian state. The idea of the medieval Lithuanian state as Belarusian became deeply ingrained at the early XXI century.
L’articolo indaga lo spazio che al vasto tema della paternità è concesso da Venanzio Fortunato nella sua silloge poetica. Prendendo le mosse da alcune considerazioni a carattere generale sulla figura del pater e sulla sua autorità nei secoli di passaggio dal mondo romano a quello medievale, è possibile delineare le diverse tipologie di figure paterne presenti nei Carmina: vescovi, re, genitori comuni. Questi protagonisti dei versi di Venanzio esplicano il loro ruolo in maniera alquanto diversa, ad esempio ora come pastori del popolo di Dio, ora come guide di un regno ma anche come padri di futuri eredi al trono, ora come genitori in ansia per la sorte della loro prole. La sensibilità poetica di Venanzio permette altresì di cogliere il ventaglio di significative emozioni che arrischiscono i legami esistenti tra i patres e i loro figli, che siano carnali o spirituali.
In Chapters 93 to 98 of the Sententious Notes (1320s), Theodore Metochites put forward an idea that the basic social and political agents in the society, i. e. emperor, aristocracy, and the people, belonged to different natures. Such a consideration, which was also uttered in passing by Shakespeare in Hamlet (1599–1601), meant theologically a transposition into the political philosophy of some tenets of the heresy of Tritheism, which was known to have emerged in the sixth century AD and to have become the target of polemics lead by Leontios of Byzantium, some Fathers of the Church, and anonymous polemists. In the late-thirteenth century, some allegations of this heresy came to be rejuvenated by John XI Bekkos in his messy theological system. Evidently, Metochites reinvigorates those Latinophile statements that already in the last third of the thirteenth century had been close to his father George Metochites, who had been condemned at the Council of Blachernai in 1285 together with John Bekkos and Constantine Meliteniotes. Metochites was certain to recognize aristocracy as the entelechy of the people and its political role, in compliance with a tenet of Theodore II Laskaris’ (1254–1258) Neoplatonism, to wit, that entelechy and difference are the two principles which govern all the beings. This article also considers some partly similar ideas about the role of the people and of the aristocracy in the social structure from the Foreigner (Forestiero) by Giulio Capaccio (1560–1634), a baroque thinker from Napoli. Capaccio was closer, than Metochites, to the concept of the people’s representation in the authorities, working on a regular basis. But Capaccio was also too close to the aforementioned notions of the Mediaeval Neoplatonism. Therefore, we believe, unlike Eva de Vries – van der Velden, that Metochites’ political views should be compared not with those of Montesquieu, but with those notions and concepts which were characteristic for the representatives of the Renaissance and Early Baroque world from the fourteenth to seventeenth century. Simultaneously, the idea of maintaining social harmony, which was conceived as similar to the musical one, was proffered as early as in the first century BC in the Confucian treatise Records of Music. Consequently, this concept goes beyond the Indo-European civilizational community.
[ca] De les diverses traduccions medievals de la Bíblia al català que coneixem només ens ha arribat una traducció de la Bíblia sencera. Aquesta versió es conserva completa en un manuscrit de la segona meitat del segle XV; dos manuscrits més, també de la segona meitat del segle XV, contenen gran part de l’Antic Testament (del llibre del Gènesi fins al llibre dels Salms) i un altre, del segle XIV, conté el Nou Testament. Diversos altres manuscrits contenen fragments de la mateixa versió. En aquest article intentem demostrar que no sols el Nou Testament va ser traduït en el segle XIV, i a més a la primera meitat del segle, sinó que també l’Antic Testament data d’aquesta mateixa època, motiu pel qual aquesta Bíblia pot ser anomenada amb propietat Bíblia del segle XIV.
In spite of the frequency with which it appears in 15th century documentation, the Portuguese term "gibanete" remains vague and problematic. The aim of this article is to define exactly what a "gibanete" is, what piece of armament it corresponds to, and what implications this definition might have for the study of military equipment in 15th century Portugal. This research will make use of both Portuguese and foreign sources from the 14th to 16th centuries, allowing us to compare how these pieces evolved in Portugal vis-a-vis their European counterparts. It will be complemented by contemporary Portuguese and foreign studies which will allow for systematising and sorting this piece in the general framework of late medieval Portuguese armaments and in the broader context of late medieval European armour.
A medida que avanzaban los siglos medievales, las autoridades cristianas fueron aumentando su presión sobre las minorías religiosas presentes en sus reinos. En los albores de la modernidad, la tolerancia hacia ellas prácticamente había desaparecido y su situación era cada vez más precaria. Sin embargo, a pesar de su condición de minoría dominada, la comunidad mudéjar dio muestras en determinados momentos de una cohesión y solidaridad interna suficiente como para oponerse frontalmente a algunas de las medidas que se iban aprobaban contra sus intereses. Si bien a la larga no lograron derogarlas, con su actitud contestataria sí consiguieron al menos posponerlas cuando no suavizarlas.
The Roman city and military camp of Viminacium is situated between the
villages of Stari Kostolac and Drmno, 12 kilometres north-east of Požarevac,
close to the confluence of the Mlava and the Danube. During its history, it
became the biggest urban settlement and the capital of the province of Upper
Moesia (Moesia Superior), later First Moesia (Moesia Prima). In one of the
necropoles of Viminacium, Pećine, in grave No. 5785, skeletal remains of a
juvenile male individual were discovered. The burial took place in Late
Antiquity. Anthropological analyses revealed a fracture of the right femur
followed by myositis ossificans traumatica. The trauma to the bone can damage
the overlying muscle and, occasionally, the muscle tissue will respond to the
trauma by producing bone directly in the muscle tissue itself. This condition
is known as myositis ossificans traumafica (post-traumatic myositis
ossificans or myositis ossificans circumscripta) and is most likely to occur
in response to trauma in young male individuals, and in the femoral (the
quadriceps muscles) or humeral region (brachium muscles). [Project of the
Serbian Ministry of Education, Science and Technological Development, Grant
no. 47018: Viminacium, Roman city and military legion camp - research of the
material and non material culture of inhabitants by using the modern
technologies of remote detection, geophysics, GIS, digitalisation and 3D
visualisation, Grant no. 177007: Romanization, urbanization and
transformation of urban centres of civil, military and residential character
in Roman provinces on the territory of Serbia and Grant no. 177021:
Urbanization and development processes in the medieval society]
Introduction. This article deals with the altar barrier from the medieval church in Dranda village (Abkhazia). It is not preserved in its original form. Two slabs with figurative compositions were published by countess P. S. Uvarova at the end of the 19th century. Then they were lost.
Methods. The modern researchers can analyze them only due to photo types made by the countess. Some fragments from Dranda church are now preserved in the collection of the Abkhazian State Museum in Sukhum. One new fragment (which was not known before) with the representation of the Jonas prophet (devoured by the sea monster) has been discovered in the collection of the Archaeological Museum of the Saint Metropolis of Abkhazia (New Athos). There are also four other fragments of the architectural decoration from the Dranda church.
Analysis. Some of them could possibly be part of the altar barrier. The rest of the fragments were probably from the outer or inner facing of the same church. The article also deals with the problem of the date of the rare image of prophet Jonas. The fragment can be dated by the 10th century. The researchers dispute the date for the other fragments of the altar barrier.
Results. The authors of the article incline to the 10th century for all the fragments of the shattered altar barrier. Father Dorotheos Dbar analyzed information about the history and origin of the reliefs in question. E. Yu. Endoltseva made iconographical research of the carved images.
History of Russia. Soviet Union. Former Soviet Republics, International relations
Between 1200 and 1350, the meaning attributed to the terms ‘emperor’ and ‘empire’ evolved in France to reflect the growth in power of the Capetian-Valois kings and a concomitant decline in the authority exercised by contemporary Romano-German rulers. Both terms were ubiquitous in France in this period. The fact that neither was adopted to describe the expansion of royal power was because, as this article will demonstrate, its growth was considered a consolidation of existing rights and was limited by deep-seated concerns for legitimacy, neither of which fostered imperial comparisons. At the same time, a multi-layered understanding of imperial terminology developed in France. On one level, ‘empire’ and ‘emperor’ became interchangeable with ‘kingdom’ and ‘king’. Yet imperial vocabulary remained highly malleable. Philip IV’s conflict with the papacy led to the development of specific arguments intended to undermine any subordination of French royal authority to external parties. However, far from becoming irrelevant, the terminology of empire became integral to contemporary French political discourse. It offered solutions to otherwise insoluble problems. The article establishes the way in which the office of emperor came to be understood as, simultaneously, a limited form of temporal kingship but one that encompassed a universal role disassociated from government. Imperial terms were transmuted in French thought from an association with the exercise of universal temporal authority to signify a specialised function. This function was usually, but not exclusively, understood as leadership of the crusade.
La clerecía regular desempeñó un papel de primer orden en los conflictos de la Castilla bajomedieval. Este artículo analiza el papel de las comunidades religiosas en los conflictos internos y guerras exteriores de la Corona, tanto su presencia en las mismas del lado de uno de los dos bandos en litigio, como su papel de árbitros en las disputas. Abordaremos también la contribución económica de los monasterios y conventos a la causa bélica, así como el papel intercesor que desempeñaron algunos religiosos u objetos litúrgicos albergados en ciertos monasterios. Finalmente, nos referiremos al empleo de los edificios monásticos y conventuales como lugares de refugio y asilo durante las contiendas, la firma de acuerdos en sus muros o su empleo para la construcción de bastidas y otras infraestructuras bélicas necesarias para llevar a cabo las campañas.
The figure of archbishop don Pedro de Castro was extremely important for the development of immaculist devotion in Granada in the 16th century and beginning of the 17th century. In the wake of the famous discoveries of the Sacro Monte, it will produce an evolution of this belief in land Granada at the request of this prelate, who took the issue as one of his personal priorities in his episcopate. Intelligent handling of the issue by the Archbishop, while the findings of the Sacro Monte were subsequently convicted of Rome, eventually landing in the erection of the Abbey, in the ideological use of all of this, as well as the extension of the conceptionism in Granada.
History (General) and history of Europe, History of Spain
The objective of this article is to analyse several ways of handling religious diversity that were practised in medieval Latin Christian Europe, paying particular attention to the interdependencies between the following fields of religious diversity: first the presence of other religions than Latin Christianity within Medieval Europe, which is all too often reduced to Iberian ‘convivencia’. Second, religious diversity within Christianity is stressed, drawing particular attention to the so-called and frequently overlooked Oriental churches. A third block deals with the mechanisms the Christian Latin Church developed in order to control religious plurality, of which the demarcation between orthodoxy and heresy was only one. The development and institutionalisation of varied forms of religious life can also be understood as an attempt to channel diversity. Seen from this angle, the vivid world of sainthood—the fourth field—might be interpreted as a form of transcendental pluralism and as a flexible ‘market’ that catered to societal and religious change. Some final reflections are dedicated to the theological consequences European religious diversity heralded within Latin Christianity. Intra-religious diversification and inter-religious demarcation were closely related.