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1

Rozwój technologii wytwarzania noży w średniowiecznym Wrocławiu w świetle badań metaloznawczych

100%
Miazga B.
Przegląd Archeologiczny
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2014
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vol. 62
147-164
EN
The determining the level of past technologies forces contemporary archeology to focus not only on the provenance or the function of items, but also the technology of their production and the structure of the material. The artefacts’ properties can be defined basing on data on their chemical composition and microstructure. Therefore, in the archaeological study of medieval metal objects it’s important to understand the physicochemical properties of iron and steel as well as the general blacksmithing techniques, especially in view of the widespread use of these materials. Such knowledge is useful in understanding medieval Wroclaw society in two aspects: the development of the craftsmen skills and the economic level of the inhabitants. The tools that were used for the study are the optical microscopy and the hardness tests. Both of these techniques provide a number of complementary research data to distinguish the different technologies of knives production in medieval Wrocław. The results indicated that Wroclaw craftsmen produced knives of various raw materials (iron and steel) and using different blacksmith operations (carburizing, welding and hardening). They resulted in various properties of the knives (mostly various hardness of the cutting edges). It is worth noting that both the knives with hard or soft blades were produced during whole Middle Ages. The early medieval sites (the Cathedral Island and the Benedictine monastery at Ołbin) provided both soft-edged knives with a hardness of just over 100HV, but also knives with blades of hardness of about 500HV. The same hardness values in the blade region were measured for the later chronology artefacts. The difference between early and late medieval sites corresponds with the ratio of the hard and soft knives. For early medieval site, the number of harder knives is lower, while in late Middle Ages, knives are harder and more of them have steel blades.
2
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Археологічні пам’ятки Любеча

100%
Веремейчик О.
Slavia Antiqua: rocznik poświęcony starożytnościom słowiańskim
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2023
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issue 64
21-57
EN
The archaeological heritage of Liubech (Lyubech, Chernihiv region, Ukraine) includes various monuments and objects from the Bronze Age to early Modernity (2000 BC – 17th century) with small time gaps. Archaeological surveys in Liubech began in the late 19th century and have continued until today with certain interruptions. Despite the close attention paid by scholars to the archaeological monuments of Liubech, it should be noted that the area of the city within its administrative boundaries (both the floodplain part of the Dnieper River and the densely developed part of the town) has not been sufficiently studied.
3
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Kníže a král v souřadnicích přemyslovského věku

100%
Žemlička J.
Český časopis historický (The Czech Historical Review)
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2016
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vol. 114
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issue 1
7-31
EN
From the beginnings of statehood the Přemyslids reigned under the title of Dukes (dux, princeps). Similar to their neighbours in Central Europe (Poland, Hungary) they soon aspired to a royal title (rex), namely from the hands of the Holy Roman (Holy Roman–Germanic) emperors. The first one to reach this elevation was Vratislaus II in 1085/1086, yet, merely for his own person. It was only Přemysl Ottokar I (1197−1230) who was awarded a hereditary royal title in 1198. This study researches and comments on the problems facing the Přemyslids not merely in their confrontation externally but also with a conservative domestic environment. Thanks to recent publications, this subject is currently topical and much discussed in Czech Medieval studies.
4
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Co odkrył Alfred Rowe na „Diabelskiej Grobli” w Trzebawiu?

72%
Janowski A.
Materiały Zachodniopomorskie
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2011
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vol. 8
195-220
EN
In the southern part of the Woświn lake there is a vast peninsula called “the Devilish Causeway” by local people. On the peninsula there is located an archaeological site that was excavated by Alfred Rowe in 1934. During the research a stone construction measuring 10 x 11 m was found. Function of this feature had aroused controversy but in the end, W. Filipowiak’s hypothesis that these were the remains of a Slavic cult construction was accepted in the literature. Further analysis however of the archive materials has shown that the stone construction found by A. Rowe is not a Slavic cult construction but an underpinning of a wooden one- or more-storey building such as those built by medieval knighthood within motte-and-bailey castles or so-called “manor houses on a mound”. It is likely that its owner was a representative of the wealthy family von Wedel.
5
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K problematike pečatného symbolu a erbu mesta Krupina

72%
Lukáč M.
Acta historica Neosoliensia Vedecký časopis pre historické vedy
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2022
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vol. 25
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issue 1
5-32
EN
The author discusses the existence and dating of the Krupina town’s seals and the motivations for accepting the seal symbol (later the coat of arms as well) of the Lamb of God of Krupina, whereas based on the analogies of towns in Hungary or abroad he contemplates the influence of the paradigm of medieval society and its focus on eternal life that leads to the Kingdom of heaven to the Savior, Jesus Christ. The author points to the possible connection of the symbol with the church dedication of the main parish church of the Blessed Virgin Mary. He also deals with the view of older literature, which derived its acceptance into the seals of the town from the coins of Hungarian rulers who were associated with the origins of the town of Krupina. Jesus Christ (symbolically depicted as the Lamb of God) is an attribute of the Virgin Mary in Christian iconography and was constantly depicted together with the mother, Virgin Mary, similarly to the fashion it was implemented in Krupina. At the same time, the Lamb was a symbol of the heavenly Jerusalem, a perfect city, which was a model and ideal of the earthly city, and thus of the community of the Krupina townspeople. The authority of the Savior is thus symbolically linked to the authority of the king and also to the authority of the burghers, as well as to the legal force of the documents they issued. This could have been one of the motivations of the Krupina townspeople to adopt this symbol into the seals of the town. At the same time, it is possible to assume an increase in the influence of rectors of the main parish church in the town, who probably performed the duties of the first notaries of the town of Krupina.
6
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„Niewiasta obleczona w słońce” (Ap 12, 1) w interpretacji dominikanów XIII wieku

71%
Kochaniewicz B.
Ruch Biblijny i Liturgiczny
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2012
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vol. 65
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issue 2
EN
The analysis of the Dominican writings of 13th century allowed to formulate the following conclusions. The interpretation of the text Rev 12 : 1 in the Dominican preaching is richer than previously thought. Apart from the ecclesiological and Marian perspectives they reveal a new way of interpretation: the symbol of the apocalyptic woman clothed with the sun is referred to the saints. It is also necessary to point out a wide range of meanings attributed to the image, the object of our analysis. The symbols of sun and moon had been read in light of the antithesis of the passing of time and eternity or of the other antithetical parallel: Christ and the Church. Reflected in this perspective, Mary has been shown not only in the mystery of the Assumption, but also as a mediatrix interceding for the people of God at the side of his Son. The bright robe, with which was clothed the apocalyptic woman, revealed either glorious body of Mary, either her whole person (the soul and body), participating in God’s glory. While the crown of twelve stars refers not only to the legions of angels and saints that surround Mary, but also to the spiritual virtues and the gifts that characterize the figure of Our Lady. Finally, it is necessary to add an unusual interpretation of the image of woman clothed with the sun in the light of the mystery of the Incarnation. The analysis of the sermons allowed us to discover a wide spectrum of the interpretation of the text Rev 12 : 1 by the thirteenth century Dominicans. Their sermons are witnesses of excellent theological and practical preparation of the medieval preachers.
PL
Analiza pism dominikanów z XIII wieku pozwoliła na sformułowanie następujących wniosków. Interpretacja Ap 12, 1 w kazaniach dominikańskich autorów XIII wieku jest bogatsza, niż do tej pory przypuszczano. Obok egzegezy w perspektywie eklezjalnej i maryjnej ukazuje się nowy sposób interpretacji: odniesienie postaci apokaliptycznej Niewiasty do świętych Pańskich. O takiej interpretacji figury apokaliptycznej Niewiasty milczą biblijne opracowania. Należy również podkreślić szeroki zakres znaczeniowy innych elementów wchodzących w skład analizowanego przez nas obrazu. Słońce i księżyc odczytane w świetle antytezy wieczność, czas i przemijalność, Chrystus i Kościół. Umiejscowiona w tej perspektywie Maryja została ukazana nie tylko w tajemnicy wniebowzięcia, lecz również jako pośredniczka wstawiająca się za ludem Bożym u boku swojego Syna. Szata, w którą została obleczona Niewiasta, objawia bądź to Jej chwalebne ciało, bądź to całą osobę Maryi (dusza i ciało) uczestniczącą w Bożej chwale. Natomiast korona z gwiazd dwunastu odnosi się nie tylko do zastępów aniołów i świętych otaczających Maryję, lecz także do duchowych cnót i darów charakteryzujących postać Matki Pana. Warto także zwrócić uwagę na wyjaśnienia obrazu Niewiasty obleczonej w słońce w świetle tajemnicy wcielenia. Dokonana analiza ujawnia szerokie spectrum interpretacji obrazu Ap 12, 1 zawarte w kazaniach dominikanów XIII wieku. Dobrze to świadczy o teologicznym przygotowaniu, jak i o warsztacie ówczesnych kaznodziejów.
7
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Rozwój sieci parafialnych w dekanacie Zator do końca XVI wieku

58%
Chachaj J.
Archiwa, Biblioteki i Muzea Kościelne
|
1997
|
vol. 68
221-308
EN
-
DE
Der Autor beschreibt die Entwicklung des Pfarrgemeindenetzes auf dem Gebiet des mittelalterlichen Dekanats Zator bis zum Ende des XVI. Jhs. In dieser Zeit entstanden auf dem genannten Gebiet 71 Kirchen und Kapellen. 60 von ihnen er-füllten in verschiedenen Zeitperioden die Rolle einer Pfarrkirche. Es existierten hier damals 56 Pfarreien. Ein Teil von ihnen hörte schon im Mittelalter auf, zu existieren; einige wechselten ihren Sitz. Die Mehrzahl der Kirchen (36 Pfarrkirchen und eine Filialkirche) entstanden bis 1325. Wegen mangelnder Quellen kann man in den meisten Fällen die genaue Zeit ihrer Gründung nicht angeben. Auf Grund einer speziellen Methode kann man möglicherweise die ältesten Kirchen nennen, die mit ihrer Herkunft vielleicht bis ins XI. und XII. Jh. zurückreichen. Diese Gruppe zählt etwa zehn Kirchen. In den nächsten Perioden, deren chronologische Grenzen die eine einigermaßen vollständige Pfarrstruktur des Dekanats in einem bestimmten Zeitabschnitt (1325-1358, 1480, 1598) wiedergebenden Durchschnittsquellen ausmarken, hört die Dynamik des Pfarrgemeindenetzes allmählich auf. Seit Ende des XVI. Jhs. entstehen auf diesem Gebiet keine neuen Kirchen mehr, bis an das Ende der Republik Polen. Das hängt sicherlich mit der Tatsache zusammen, daß Bedürfnisse der Ortsbewohner zufriedengestellt und Kolonisationsprozesse beendet worden sind. Die Entwicklung des Pfarrgemeindenetzes ist eng verbunden mit der Siedlungsentwicklung, mit politischer Situation und gesellschaftlichen Erscheinungen (Stiftungsaktionen der machthaberischen Familien und kirchlichen Institutionen). Auf dem Gebiet des Dekanats Zator hat die deutsche Kolonisation deutliche Spuren hinterlassen. Das steht im Zusammenhang mit der Existenz einer großen Anzahl von den eins oder zwei Dörfer umfassenden Kirchen und Pfarreien.
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