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1

Chrystianizacja i elity władzy Wielkich Moraw: wybrane aspekty

100%

Książek A. J.

Historia Slavorum Occidentis

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2014

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issue 2(7)

90-106

EN

From the position of Christian rulers, faith expansion concerned not only individuals, but also entire communities. A decision appertaining to the choice of Rome or Constantinople as a place of importation of Christianity was both signifi cant and political. Following a number of failed attempts of Christian missions among the Slavic tribes, the ninth and eleventh century saw the emergence of the foundations of statehood along with a number of conversions acts of rulers and their milieux. The eighth century saw the development of stronghold centres on the Morava river (Mikulčice, Staré Město, Uherske Hradiste). The strongholds were rapidly remodelled in the late eighth/early ninth century, hence even prior to the Moravians putting in an appearance in Frankfurt in 822. At the time in the area of western Slovakia occurred the most aggressive expansion into the territory of the Avars located on the left bank of the Danube and new Moravian strongholds (Pobedim, Devin, Smolenice–Molpír) were erected east of the White Carpathians, at least as far as The Váh. These phenomena can be regarded as social upheavals within the political elite of the Moravians, centred on the Morava River, which resulted in the expansion into the territories in south-western Slovakia occupied by the Avars and the ensuing construction of new stronghold centres. That expansion presumably presaged the creation of a base against the Khaganate in Pannonia. The erection of the fi rst churches in the area on the initiative of the princes and nobles attests to the scale of the changes which occurred among the Moravians, having probably stemmed from very intensive, yet unmentioned in written sources, contacts between the tribal Moravian aristocracy and the Frank Counts from the borderland. It is reasonable to conjecture that there was not any organised mission, as evidenced by the ethnical diversity of the Moravian clergy emerging at the time. It consisted, apart from the Bavarians, also of the clergy from Italy and the Greeks of the Dalmatian cities.

2

Kresťanstvo medzi Veľkou Moravou a Uhorskom: otázka kontinuity a diskontinuity

100%

Steinhübel J.

Historia Slavorum Occidentis

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2014

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issue 1(6)

42-61

EN

A Transylvanian Prince Gyula I made a visit to Constantinople in 953, where he was baptised. The Patriarch of Constantinople ordained a monk Hierotheus the Hungarian as a bishop, who later baptised the family of Gyula. He also initiated the process of christianising his principality. Gyula’s daughter Sarolt married the Hungarian Prince Géza. Sarolt was very vigorous and she had a strong infl uence upon her husband. It was her who convinced Géza to invite Christian missionaries to Hungary in 972. She also established the fi rst Hungarian bishopric in her residence of Veszprém. This bishopric was consecrated to the Archangel Michael, to whom also the church in the residence of her father in Alba Iulia (Gyulafehérvár) was dedicated, later rebuilt and honoured with the title of the episcopal cathedral. Michael was not the only patron saint to protect Veszprém. There was also a rotunda of Saint George, considered a very old one at the time. Sarolt wanted to consecrate some church to Saint Michael in Veszprém, because she used to pray to him in Alba Iulia. That was the reason the bishopric of Veszprém did not accept the older dedication to Saint George. The cult of Saint George was very common in Bavaria during the nineth century, yet we have no evidence of Saint George veneration on the territory of Bavarian border marks – and for the same reason there is no evidence of it among the dedications of Pribina’s and Kocel’s churches in Pannonia. The rotunda in Veszprém was defi nitely not erected in Carolingian times and its dedication was not of Bavarian origin. Therefore, we can assume that is of Great Moravian origin. Another member of the Arpád dynasty was given a name Severin (Hungarian: Szörény) at his baptism in 972, but an old-Hungarian chronicler wrote down his name in the distorted form ‘Zyrind‘. Severin was the Duke of Szomogy, just as his son and successor, i.e., Koppány. Karolda, Sarolt’s older sister is believed to have been his wife. The Hungarian Prince Géza had younger brother Michael. The name Michael, which he took at his baptism in 972, was very popular in Bulgaria already in 866, when Bulgarian Prince Boris took this name at his baptism. If Michael took a Christian name popular in Bulgaria, he could have fulfi lled a wish of his Christian wife of probably Bulgarian origin, further indicated by her sons’ names, i.e., Ladislav and Vazul, which are derivations from the names Vladislav and Vasilij. Michael’s Bulgarian wife, as well as Géza’s Sarolt and Zyrind’s Karold, were Christians from their childhood and they persuaded their pagan husbands to accept Christian baptism. Members of the Arpadian state, who received their baptisms in 972, could be infl uenced by the impact of Great Moravian and Carolingian Christianity, which partially outlasted in the old pre-Hungarian centres, for example in Nitra, Bratislava, Blatnohrad, Veszprém and Pécs.

3

Migracje ludności morawskiej w kierunku północnym u schyłku IX i w X wieku i ich kulturowe konsekwencje

100%

Pankiewicz A.

Slavia Antiqua: rocznik poświęcony starożytnościom słowiańskim

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2022

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issue 63

129-153

EN

Migrations are an intangible phenomenon in archaeological research. However, relocations of larger groups of people may be of key significance to the development of older communities. The article is an attempt to indicate the elements of material culture that may be related to the relocation of people from various parts of Great Moravia to Bohemia, Poland and perhaps also Rus’. Possible similarities and differences will be indicated between the specific regions, accompanied by considerations of the way in which these migrations could have changed the cultural picture of the area in the 10th century.

4

CREATIVE INITIATIVES OF BROTHERS CONSTANTINE AND METHODIUS IN SLAVIC LITURGY AND SLAVIC CHORAL IN GREAT MORAVIA

100%

Slavíková M., Honzíková J.

Ars inter Culturas

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2015

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issue 4

319-324

EN

The article deals with the musical culture of Great Moravia in the period of the Byzantine Mission that influenced greatly both liturgical texts and choral singing. The texts of this music were also influenced highly by the work of Constantine (who adopted the name of Cyril later) and Methodius. The singing of Great Moravia thus combined the elements of both the eastern and western traditions. The article also includes an example of a canon in honour of St. Cyril, the authorship of which is attributed to one of the pupils of this scholar.

5

Świętożyzna - domniemana żona Świętopełka I

88%

Latoszek P.

Saeculum Christianum. Pismo Historyczne

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2015

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vol. 22

13-22

EN

One of the most secretive persons in early medieval Slavia is Świętożyzna. Because her name appears in gospel book of Cividale beside the name of Moravian prince, she is considered to be his wife She is also identified with anonymous bohemian princes, whose wedding conduct was attacked by Franks in 872. Author of this paper tries to connect references of Świętożyzna and find approximate place of her origin including political contacts between Great Moravia and Bohemia in second half of IX century.

6

The Methodian mission on the Polish lands until the dawn of 11th century

75%

Mironowicz A.

ELPIS

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2013

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vol. 15

17-32

EN

The process of Conversion of the Slavs was commenced with the contact of the Slavic people and the Byzantine culture which was initiated by the mission of Sts. Cyril and Methodius. Apart from the exceptional role of Bulgaria and Great Moravia in the development of the Cyrillo-Methodian legacy the Russian lands became the heir of this great religious and cultural tradition. Before we move on to the problem of the presence of the Methodian rite on the Polish lands it is worth recalling the basic facts of the activity of Sts. Cyril and Methodius in the area of Great Moravia.The presented influence of the Methodian rite on the Polish lands had a significant influence in the shaping of the religious tradition in the local Orthodox Church. In the land of the Piasts and Jagiellons the named tradition rooted in the cult of Bulgarian and Greek saints of the Church-Slavonic liturgy, rituals and culture. The awareness of the role of Cyril and Methodius in the introduction of Christianity in Poland shall be especially cultivated in the Eastern Church. The evangelization of the Great Moravia, Czech and Poland shall be attributed to the Slavonic Apostles.

7

Veľká Morava a veľkomoravská tradícia u generácie Kollára a Šafárika

75%

Podolan P., Miller S.

Český časopis historický (The Czech Historical Review)

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2019

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vol. 117

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issue 1

59-93

EN

This study focuses on factography and symbolism of Great Moravia in the works of Ján Hollý, Ján Kollár and Pavol Jozef Šafárik. It gives an insight in their the most important works for historism and historiography and tries to cast light on its connection to nationalism, Romanticism and forming of a modern nation. The analysis uncovered that main tendency of presented information about the Slavic empire was positive. All scholars believed to close interconnection between events of the 9th century and territory of Slovakia or straightly with Slovaks. The image of Great Moravia varied from historic Slovak kingdom to last Panslavic empire. They used similar heuristic base and showed sizeable knowledge of various sources and secondary literature. The distinction is visibly mostly in quantity and quality of the texts because references in Kollár’s works are only fragmentary; Hollý only wrote a few works and commentaries; Šafárik offered several times richer and more complex interpretation.

8

Kult sv. Cyrila a Metoděje a jeho nacionalizace v moderní době

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Rychlík J., Rychlíková M.

Národopisná revue (Journal of Ethnology)

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2013

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vol. 23

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issue 2

75 – 82

EN

The essay explains how the religious cult of Sts. Cyril and Methodius was changing during centuries. Both saints were - after the Great Schism in 1054 A. D. - considered saints mainly in the Eastern Orthodox Churches, while in the Catholic Church they were formally confirmed as saints only in 1880. Gradually, the cult obtained also national character. In the 19th century, Sts. Cyril and Methodius were considered mainly the Slavic saints because they brought Christianity to the Slavs, and according to the traditions, they were partly of the Slav blood. In addition, the particular Slavonic nations started considering them as national saints. Both brothers thus served as the factor forming the national identity of various Slavonic nations in the Balkans and Central Europe. The cult also led to disputes among the particular nations about the “nationality” of both brothers and mainly about the nationality of the Slavic people who they preached to. Because the place of birth of both holy brothers was in Macedonia, the Greeks, Bulgarians, and – in the second half of the 20th century - also the newly formed Macedonians began to claim Sts. Cyril and Methodius to become symbols of their national history and cultural heritage.

9

Rupture – Integration – Renewal: The gathering in Dalma and the creation of a political community in the Chronicle of the Priest of Dioclea

75%

Kowalski W.

Slavia Meridionalis

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2019

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vol. 19

EN

Rupture – Integration – Renewal: The gathering in Dalma and the creation of a political community in the Chronicle of the Priest of DiocleaIn this paper I would like to discuss an excerpt from the Chronicle of the Priest of Dioclea that concerns a great gathering ordered by the newly baptized King Svetopelek at the fields of Dalma. The Chronicle is a rather mysterious and controversial source which presents the history of a fictional state stretching through medieval Dalmatia and the hinterland. The division of the state which took place during Svetopelek’s reign shows how the chronicler believed the kingdom was to be governed. Space played a special role in the narrative about the gathering. Describing the King’s actions, the Priest of Dioclea simultaneously offered a geographical and political vision of a new order. The interpretation of the events that took place in Dalma (the coronation ceremony, the process of defining the borders of the kingdom and, above all, the unification of the newly founded state community) led to the conclusion that the chronicler was most interested in the problem of creating a political community of two previously hostile groups: the barbarian Slavs and the inhabitants of coastal cities, who were the heirs of the ancient world. Zerwanie, scalenie, odnowa. Wiec w Dalmie i tworzenie się wspólnoty politycznej w Latopisie popa DukljaninaLatopis popa Dukljanina to tajemnicza i kontrowersyjna narracja, która przedstawia losy fikcyjnego państwa rozciągającego się na terenie średniowiecznej Dalmacji i interioru. W artykule omówiono jego fragment poświęcony wydarzeniom na polach Dalmy, gdzie według dziejopisu odbył się wielki zjazd zwołany przez króla Svetopelka. Przedstawiono tu liczne opinie i pomysły dotyczące interpretacji opisanych wydarzeń: ceremonię koronacyjną, proces wytyczania granic, a przede wszystkim jednanie wspólnoty nowego państwa, i sformułowano wniosek, że Dukljanina najbardziej interesowała kwestia wyodrębniania się społeczności politycznej dwóch grup – dzikich Słowian i będących spadkobiercami antycznego świata mieszkańców wybrzeża.

10

Svatopluk I. – kníže nebo král? K otázce legitimizace velkomoravských knížat ve středověké i moderní historiografii

75%

Kalhous D.

Historia Slavorum Occidentis

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2016

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issue 2(11)

64-89

EN

In the last decades, historians intensely discussed the status of the Moravian prince Svatopluk I (871–894). All of them shared the idea that there was a clearly recognizable kingship in the ninth century with anointed and crowned kings. But the Frankish annalists called the Scandinavian princes kings, even though they were neither anointed nor crowned. To believe Frankish sources, however, means to accept their perspective, where there was only place for the Carolingian kings and where the princes were only obliged to obey them. Yet, in reality, the princes of the Moravians often followed their own interests and were respected partners of the Frankish kings. Culturally and socially, however, the world of the Frankish, Bavarian and Moravian leaders were closely connected. Therefore Svatopluk I might have been in one moment, especially in the confl ict with the East Frankish kingdom, an independent leader of the people from around the Morava River, Moravians, whereas in other situation, he might have presented himself as a member of the Frankish elites.

11

Fortification of the suburb of the Great Moravian stronghold at Mikulčice-Valy

75%

Hladik M., Hadacz R., Dohnalová A., Šušolová J., Látková M., Kynický J.

Slavia Antiqua: rocznik poświęcony starożytnościom słowiańskim

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2014

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issue 55

67-124

PL

The aim of the paper is to present the fortification of the suburb of the early medieval central agglomeration of Mikulčice-Valy. Methodically seen, the work is based on three pillars: post-excavation analyses of old documentary materials from fieldwork (GIS, spatial analyses, stratigraphy), modern excavations focused on obtaining as many as possible exact data, and subsequent environmental analyses. Postexcavation analyses of fieldwork documentation from excavations of the fortification in 1960-1977 together with knowledge from the 2012 field research aim to answer three basic questions: original dating of the defensive wall (its origin and demise), description of relics of its functional elements and building reconstruction, and identification of events which induced the build-up and subsequent demise of this structure. The results of analyses performed provide a base for discussion about the hypotheses of chronology and construction of the defensive wall, which were published by Z. Klanica, J. Poulík and B. Kavánová in the second half of the 20th century. In the end the authors present an interpretational model of dating, construction and demise of the fortification in the suburb of the Mikulčice agglomeration.

12

K menám priamej línie Mojmírovského domu

63%

Pukanec M.

Acta onomastica

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2020

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vol. 61

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issue 1

185-193

EN

This paper deals with two names of the direct Mojmir line (Great Moravia, 9th–10th century): *Mojьměrъ/*Mojьmirъ and *Svętěpъlkъ/*Svętopъlkъ. In the paper, the author analyzes three hypotheses concerning the origin of Proto-Slavic onymic elements *-měrъ/-mirъ in the Late Proto-Slavic personal name *Mojьměrъ/*Mojьmirъ > Czech-Slovak Mojmír, attested as Moimar, Moymar ʻMojmir I, ruler of Great Moraviaʼ, and Moymir, Moymarius ʻMojmir II, ruler of Great Moraviaʼ: (1) Proto-Slavic *-měrъ < Proto-Indo-European *meh1-ro- ʻglorious, greatʼ, (2) Proto-Slavic *-měrъ < Proto-Germanic, Gothic mērs ʻgloriousʼ, Proto-Slavic *-mirъ being in both cases secondary, Proto-Slavic *-mirъ < Proto-Slavic *mirъ ʻpeace, worldʼ, Proto-Slavic *-měrъ being secondary, which is rejected, as well as two hypotheses concerning the origin of the Proto-Slavic onymic element *-pъlkъ in the Late Proto-Slavic personal name *Svętěpъlkъ/*Svętopъlkъ > Czech Svatopluk, Slovak Svätopluk, attested as Szuentiepulc, Zuentibald, Zuentebald, Sfentopulch, etc. ʻSvatopluk I, ruler of Great Moraviaʼ, and Zentobolch, Zuentibald ʻSvatopluk II, prince of Great Moraviaʼ: (1) Proto-Slavic *-pъlkъ ʻregiment, crowd, etc.ʼ < Gothic or Longobardic fulk- ʻpeople, multitude, armyʼ < Proto-Indo-European *pel- ʻfill, etc.ʼ, which is more popular, (2) Proto-Slavic *-pъlkъ ʻregiment, house [= clan], etc.ʼ (cf. Old Czech meanings and Proto-Germanic fulg- ʻto followʼ) < Proto-Indo-European *plk- ʻto stand by sb.ʼ, which is more probable. After the discussion, the first personal name is reinterpreted as *Mojiměrъ < Proto-Indo-European *moios ʻmy [regiment, house]ʼ + *meh1-ro- ʻglorious, greatʼ, and the latter one as *Svętěpъlkъ/*Svętopъlkъ < Proto-Slavic *svęt ʻglorious, greatʼ (< Proto-Indo-European *ḱwen- ʻto celebrateʼ) + Proto-Slavic *-pъlkъ ʻregiment, houseʼ.

13

Patron Saints in the times of Christianization. Some reflections about Great Moravian dedications

51%

Jokeš P.

Folia Historica Cracoviensia

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2017

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vol. 23/1

77-89

EN

The study sums up previous research of Great Moravian dedications. The research of this issue is rather challenging – mainly because a lot of then churches existed only for a short period of time. Many of Great Moravian churches were built during the 9th century and perished around 900 AD which means that they were in existence only for several decades and only few of them “managed“ to leave some traces in historical sources during such short time. Nevertheless, the presented data proves that to a certain extent, reconstruction of Great Moravian dedications is possible. Obviously, this is a difficult task. Without a doubt, dedications of some sacral objects will never be found out. The text focuses mainly on 22 sacral objects, which have – surely or very likely – Great Moravian origin. Dedications of 12 objects are unknown (it concerns mainly the churches of destroyed hillforts in Mikulčice and Pohansko). Dedications of remaining 10 sacral objects are either known or we can reconstruct them with some degree of probability. Thus, in Great Moravia existed cults of most common Christian saints there – Mary, John (probably the Baptist), perhaps also Peter, George and Michael, but also cults connected with some specific missions – that from Diocese of Passau (Hippolytus, probably connected with missionaries from Austrian Benedictine abbey in Sankt Pölten ) and that of Cyril and Methodius (Clement). Dedications to Hippolytus and Clement are particularly interesting, also because in Moravia there are some later medieval churches dedicated to those saints. The possible connection between Great Moravian and post-Great-Moravian cults of those saints is one of the most interesting tasks for future research in this respect.

PL

Autor podsumowuje dotychczasowe badania nad wezwaniami kościołow wielkomorawskich. Badanie wezwań z tego okresu jest trudnym wyzwaniem, ponieważ wiele wielkomorawskich obiektow sakralnych istniało tylko przez krotki okres – obiekty te powstawały w ciągu IX wieku, a już na początku X wieku w wyniku najazdu węgierskiego wiele z nich przestało istnieć, nie pozostawiając śladow w źrodłach pisanych. Mimo to w części przypadkow można poznać patrocinia, z reguły wykorzystując ich ślady w źrodłach poźniejszych. Przedmiotem zainteresowania autora są 22 obiekty sakralne, ktore z pewnością lub dużą dozą prawdopodobieństwa powstały w czasach wielkomorawskich. Patrocinium 12 obiektow nie udało się określić (chodzi głownie o kościoły z grodow w Mikulčicach i Pohansku), natomiast w przypadku pozostałych 10 albo wezwanie jest znane, albo można go określić z pewnym prawdopodobieństwem. Z badań wynika, że w państwie wielkomorawskim nadawano patrocinia Najświętszej Marii Panny oraz św. Jana (najprawdopodobniej Chrzciciela), stosunkowo prawdopodobne są rownież wezwania św. Jerzego, św. Michała Archanioła oraz św. Piotra. Na Wielkich Morawach istniało rownież patrocinium św. Hipolita, związane najpewniej z działalnością misjonarską austriackich benedyktynów z klasztoru Sankt Polten, oraz dość prawdopodobnie św. Klemensa, związane z misją świętych Cyryla i Metodego, ktorzy relikwie tego świętego przynieśli na Morawy.

14

Dedičstvo sv. Cyrila a Metoda v spojení s Rádom svätého Benedikta

38%

Ragan G.

Roczniki Teologiczne

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2020

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vol. 67

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issue 8

93-110

EN

The paper introduced the status of respect Slavic Apostles Sts. Cyril and Method in Slovakia at this time. We point to research of Joseph Kútnik-Šmálov Benedictine sites in Slovakia, which have not yet found the necessary response in archaeological research. Further notes the persistence works Apostles of the Slavs in the South Slav peoples Slovenes and Croats, as well as the contribution of Bishop Andrew Grutka Slovak origin, which in the year 1963 to II Vatican Council contributed to a successful introduction of live national languages into the Roman liturgy. We introduce the little-known Monuments of Freising – Slavonic texts registration in Latin. Finally, we note that, while in Slovakia, performing with of Hussite troops was the destruction of the Benedictine religious, order in Bohemia Benedictines worked on. Finally after the demise of socialism Benedictines settled back through Poland and Slovakia. Finally, we note that it is necessary to arouse the preparation of systematic work on research that reveals the unknown context of our national and religious development.

PL

Dziedzictwo świętych Cyryla i Metodego w powiązaniu z dziełem św. Benedykta Artykuł ukazuje stan badań dotyczących słowiańskich apostołów św. Cyryla i Metodego na Słowacji w tym czasie. Autor wskazuje na badania benedyktyńskich stanowisk Josepha Kútnika-Šmálova na Słowacji, które nie znalazły jeszcze odpowiedniego miejsca w badaniach archeologicznych. Ponadto autor opisuje trwałość dzieł Apostołów Słowian w ludach południowosłowiańskich – Słoweńców i Chorwatów, a także wkład biskupa, słowackiego pochodzenia, Andrzeja Grutki, który w 1963 r. na Soborze Watykańskim II przyczynił się do pomyślnego wprowadzenia żywych języków narodowych do Liturgii rzymskej. W artykule zostały przedstawione także mało znane Pamiątki z Freisingu (Monumenta Frisingensia) – jako przykład rejestracji tekstów słowiańskich w pismie łacińskim. Na koniec zauważono, że podczas gdy na Słowacji skutkiem działań wojsk husyckich było zniszczenie zakonu benedyktyńskiego, w Czechach nadal istniał benedyktyński klasztor słowiański. Po upadku socjalizmu benedyktyni osiedlili się z powrotem (przez Polskę) na Słowacji. V príspevku je predstavený stav úcty slovanských apoštolov sv. Cyrila a Metoda na Slovensku v tomto čase. Poukazujeme na výskumy Jozefa Kútnika-Šmálova benediktínskych lokalít na Slovensku, ktoré zatiaľ nenašli potrebnú odozvu v archeologickom výskume. Ďalej poukazujeme na pretrvanie diela slovanských apoštolov u južných slovanských národov Slovincov a Chorvátov a tiež na príspevok biskupa slovenského pôvodu Andreja Grutku, ktorým v r. 1963 na II. vatikánskom koncile prispel k zdarnému zavedeniu živých národných jazykov do rímskej liturgie. Predstavujeme aj málo známe pamiatky z Freisingu – zápis staroslovienskych textov latinkou. Napokon konštatujeme, že kým na Slovensku účinkovaním husitských bratríckych vojsk došlo k zničeniu benediktínskej rehole, v Čechách benediktíni pôsobili ďalej a napokon po zániku socializmu sa benediktíni cez Poľsko naspäť usídlili aj na Slovensku. Napokon konštatujeme, že je potrebné vzbudiť prípravu systematickej práce na výskumoch, ktoré odhalia nepoznané súvislosti nášho národného i náboženského vývoja.

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Chrystianizacja i elity władzy Wielkich Moraw: wybrane aspekty

Kresťanstvo medzi Veľkou Moravou a Uhorskom: otázka kontinuity a diskontinuity

Migracje ludności morawskiej w kierunku północnym u schyłku IX i w X wieku i ich kulturowe konsekwencje

CREATIVE INITIATIVES OF BROTHERS CONSTANTINE AND METHODIUS IN SLAVIC LITURGY AND SLAVIC CHORAL IN GREAT MORAVIA

Świętożyzna - domniemana żona Świętopełka I

The Methodian mission on the Polish lands until the dawn of 11th century

Veľká Morava a veľkomoravská tradícia u generácie Kollára a Šafárika

Kult sv. Cyrila a Metoděje a jeho nacionalizace v moderní době

Rupture – Integration – Renewal: The gathering in Dalma and the creation of a political community in the Chronicle of the Priest of Dioclea

Svatopluk I. – kníže nebo král? K otázce legitimizace velkomoravských knížat ve středověké i moderní historiografii

Fortification of the suburb of the Great Moravian stronghold at Mikulčice-Valy

K menám priamej línie Mojmírovského domu

Patron Saints in the times of Christianization. Some reflections about Great Moravian dedications

Dedičstvo sv. Cyrila a Metoda v spojení s Rádom svätého Benedikta