Medieval Europe

Shyshka Yevhen Visual correlations of medieval mongols in french book miniatures of the  XIV-XV centuries // Євразійська історія крізь віки. Матеріали міжнародної наукової конференції «Євразійська історія крізь віки: наукова конференція присвячена пам’яті Любові Гераськової», яка відбулась 13-14 травня 2025 р. / Упорядник д. і. н. Я. В. Пилипчук. Київ-Вінниця : ТВОРИ, 2024. C. 164-176

This article examines the process of visualization of medieval Mongols in French manuscripts of the XIV-XV centuries. The first part of the study pays attention to color symbols, which medieval artists used to endow their allies and enemies when creating miniatures. In the second part of the article the author studies the so-called «language of gestures», i.e. deciphers the meaning of proportions, arrangement, gestures of Mongols in Christian iconography. And the third part of the article, is devoted to the consideration of the peculiarities of the Mongols' clothing in French images. In the course of the work, the author shows that often miniatures reflected not reality, but the subjective perception of Eastern peoples by French medieval authors. However, the analysis of images is important for understanding Christian authors of the XIV-XV centuries, their level of knowledge about the East and the relationship between France and nomadic medieval states.

A oportunidade retém-nos agora pela quarta cruzada, apesar de terem sucedido outras campanhas até 1272. O presente texto procura ensaiar uma síntese acerca do impacto positivo que as cruzadas tiveram na Europa, em termos políticos, económicos, financeiros e culturais, ainda que a sua narrativa se revesta, sobretudo, de fracassos militares, responsáveis pela acentuação das animosidades religiosas entre muçulmanos e cristãos.

Age bowl that was unearthed during the rescue archaeological excavations on the site at uspon Sv. Franje Asiškog, so-called Block 11/22-23, in Pula. The accent was placed primarily on the methods of glass restoration, the bonding procedure for the newly reconstructed parts, and the retouching of same.

El principal objetivo de este trabajo es ofrecer al lector un listado de las imposiciones municipales de Barcelona durante la segunda mitad del reinado de Alfonso el Magnánimo, esto es, las décadas de 1430, 1440 y 1450. Mediante el análisis de documentación de índole económica y actas concejiles, se exponen no solo los distintos productos gravados por cada uno de los impuestos, sino también las tarifas que se aplicaban a cada uno de ellos y los cambios que experimentaron a lo largo de los años estudiados. Estos a menudo estuvieron motivados por la situación política del momento, en la cual jugó un papel determinante el enfrentamiento entre los partidos de la Busca y la Biga.

Crkveno brdo site is situated in the vicinity of the town of Szenta in Vojvodina. During archaeological excavations, a settlement with an adjacent necropolis and a church were discovered. During the excavation of the settlement, several dozens of structures were documented, among them five houses, nine kilns, forty-one pits, thirteen trenches, and a water well of irregular shape. The settlement was mainly in use from the 11th to the 13th century, while several discovered small finds suggest the usage also during the 14th and 15th centuries. The church was erected on the already existing necropolis, and its founding can be tied to the conversion of Magyars to Christian faith in the 11th century. Church had several building phases, during which it was enlarged and depicted in fresco technique. Such treatment of this sacral building suggests that it had great importance for the local population who insisted on the continuity of this cultic space. The necropolis around the church was used from the 10th/11th century until the 15th/16th century. The longevity of life on this site suggests it was an important local central place in this part of the Magyar medieval state.

Setkání mezi islámem a judaismem přineslo od samého počátku řadu frikcí a konfl iktů, které zanechaly stopy především v rodícím se Koránu i v ústní islámské tradici. Po celá staletí se však islámské náboženství dokázalo vyhnout ideologiím, jež by věřící muslimy vedly k negaci židovského náboženství či k nenávisti vůči židovskému obyvatelstvu. Otevřelo-li se muslimské obyvatelstvo protižidovským a antisemitským proudům, bylo to až v průběhu . století a na základě přímého působení představitelů evropských mocností, které v Orientě zápasily o sféry vlivu a nadvládu. Cílem tohoto článku je proto nejen shrnout náboženské, právní i společenské základy, z nichž vyrůstalo tradiční postavení Židů v islámských zemích, ale i poukázat na hluboké otřesy, jimiž tyto principy prošly po setkání muslimské civilizace s Evropou, a které připravily cestu modernímu antisemitismu na Blízkém Východě.

The charter known as S221 survives in a single-sheet original, held in the British Library under the shelfmark Cotton Charter VIII.27. Issued in 901 for the church community of Much Wenlock, it records several grants and exchanges of land. In his now-ubiquitous handbook that supplies the charter its identifying number, Peter Sawyer describes it as being issued by ‘Æthelred and Æthelflæd, rulers of Mercia’. This makes it one of the few charters that can be (or is usually) directly connected to the reign of Æthelflæd, Lady of the Mercians (d.918) in the early tenth century.

During the last years of the thirteenth century and the first half of the fourteenth several types of coin with incompatible legends are known from the Low Countries. We refer to these as 'hybrid coins'. Imitations of edwardian sterling pennies of this type are referred to by nichols Mayhew as 'enigmatic sterlings'. 2 there are also a number of imitations of the French gros tournois which are regarded as the products of a monetary convention between two different authorities. Around 1337 Louis of nevers, also known as Louis of Crécy (1322-46), introduced a new type called the leeuwengroot (Figure ).

Relación de los datos arqueológicos disponibles sobre el poblamiento rural en época medieval andalusí, en Ontinyent (la Vall d'Albaida, València), en 2023

List of available archaeological data on rural settlements in medieval Andalusia, in Ontinyent (Albaida Valley, Valencia), in 2023

Relació de les dades arqueològiques disponibles sobre el poblament rural en època medieval andalusí, a Ontinyent (la Vall d'Albaida, València), el 2023

A manuscript now in Bamberg preserves the only surviving fragment of a thirteenth-century treatise on comets or ‘new stars’, which was written as a letter addressed by an unknown Dominican author to the Master General of his order, John of Vercelli. The present article offers the first discussion of this forgotten work, which was composed in the year after the Great Comet of 1264. Although most of the text has been lost, the inclusion of a geometrical diagram in the manuscript makes it possible to reconstruct a crucial part of its overall argument. The Dominican author was openly critical of the Aristotelian doctrine of comets as atmospheric phenomena and considered the possibility that reliable distance estimates might instead place such objects in the celestial realm. His geometrical investigation of this question is historically significant for containing the earliest known analysis of the effect of cometary distance on its observable parallax, thus anticipating aspects of Johannes Regiomontanus’s seminal '16 Problems' on comets.

One of the best sources of information about our cultural origin are written texts. Often, texts are hidden, sometimes erased, faded away, or written over, sometimes not easily accessible in rolled or folded documents. Due to recent improvements in sensitivity and resolution, spectacular disclosures of rolled hidden texts were possible by X-ray tomography, most of them made out of parchment. However, revealing text on folded manuscripts is even more challenging. Due to the fragile condition of fragments, manual unfolding is often too risky, as it can lead to the total loss of the document. X-ray tomography allows for virtual unfolding and enables non-destructive access to hidden texts. Here, the progress in virtual unfolding is reviewed, focusing on papyri from Elephantine Island near Aswan. The project is a part of the European Research Council’s starting grant ELEPHANTINE. Results on unfolding ancient papyrus packages from the papyrus collection of the Musée du Louvre and of the Ä...

Cette traduction de la Þrymskviða, poème de l’Edda Poétique, s’appuie sur l’édition du philologue islandais Guðni Jónsson, reconnue pour sa fidélité aux manuscrits médiévaux et sa rigueur scientifique. La Þrymskviða, chant héroï-comique et mythologique, relate le vol du marteau de Þórr par le jötunn Þrymr, et la ruse des dieux pour le récupérer, mêlant humour, rituels déguisés et tension mythique. Ce travail vise à rendre ce récit accessible aux francophones tout en respectant son rythme, sa portée symbolique et son héritage culturel.

This translation of the Þrymskviða, a poem from the Poetic Edda, is based on the edition by Icelandic philologist Guðni Jónsson, renowned for its faithfulness to medieval manuscripts and its scientific rigour. The Þrymskviða, a heroic-comic and mythological song, recounts the theft of Þórr's hammer by the jötunn Þrymr, and the cunning of the gods to recover it, combining humour, disguised rituals and mythic tension. The aim of this project is to make the story accessible to French speakers, while respecting its rhythm, symbolic significance and cultural heritage.

In this study, we propose three main theses. First, it is possible to discern Armenian influence in the emphasis on the religious aspect of the Byzantine wars against the Arabs in the tenth century. Given the strong presence of Armenians in the armies of the period, it would be difficult to accept that the notion of military martyrdom, which was a key element of the Armenian military ethos, did not influence the perspective of Byzantine generals and leaders, many of whom were of Armenian origin. Second, the Byzantine policy-makers used, among other means, the concept of ‘holy war’ to attract the Christians of the Caucasus to their side against the Arabs. Thus, it becomes clear that the Armenians were one of the main propagators and recipients of the Byzantine ideology of ‘holy war’. Third, this policy of the Byzantines can be evaluated as successful during the reigns of Nikephoros II Phokas and John I Tzismiskes, given that both received significant military assistance from their Armenian allies, while the former also managed to extend Byzantine rule over the Armenian province of Taron.

RESUMEN Recorrido genealógico de una familia originaria de Génova, los Sopranis, establecida en Andalucía y Canarias y de la que daremos cuenta de sus miembros entre los siglos XV al XVIII. Este linaje con base al comercio acumuló una inmensa riqueza, de la que partieron variados negocios y propiedades, conformando una red familiar y económica. Todo esto se configuró en un destacado prestigio social al que se añadieron ventajosas alianzas matrimoniales, multiplicando su patrimonio, y el acceso a codiciados cargos civiles y militares, además de títulos nobiliarios 1. ABSTRACT A genealogical account of the Sopranis, a family originally from Genoa, established in Andalusia and in the Canary Islands. We will describe its members between the 15th and 18th centuries. This lineage, based on commerce, accumulated immense wealth, wich let to various businesses and properties forming a family and economic network. All this resulted in a remarkable social prestige, to which were added advantageous marriage alliances, multiplying their assets, and access to coveted civil and military positions, as well as noble titles.

Fue en los tiempos del rey Herodes el Grande y del emperador César Augusto, cuando el Hijo de Dios se hizo hombre naciendo en Belén de una Virgen descendiente del rey David. Es San Lucas el que, con extraordinaria sencillez, nos relata el Misterio: “No temas, María, porque has hallado gracia delante de Dios; vas a concebir en el seno y vas a dar a luz un hijo, a quien pondrás por nombre Jesús. Él será grande y será llamado Hijo del Altísimo, y el Señor Dios le dará el trono de David, su padre; reinará sobre la casa de Jacob por los siglos y su reino no tendrá fin” María respondió al ángel “¿Cómo será esto puesto que no conozco varón?” El ángel le respondió: “El Espíritu Santo vendrá sobre ti y el poder del Altísimo te cubrirá con su sombra; por eso el que ha de nacer será santo y será llamado Hijo de Dios” ... Dijo María: “He aquí la esclava del Señor; hágase en mí según tu palabra” (Luc. 1, 30-38).

Ludwig Traube (1861-1907), a renowned philologist and paleographer, began contributing to the MGH at a young age. His critical acumen first caught the attention of Ernst Dümmler, a leading MGH editor, when Traube—then a 17-year-old schoolboy—published insightful corrections to one of Dümmler’s editions. This led to a long-standing collaboration between the two scholars.

Over time, Traube played an increasingly important role in editing Latin poetry from the Carolingian period and eventually took charge of the Poetae Latini aevi Carolini series. He emphasized philological rigor and aimed to bridge the gap between historical and philological methods. His correspondence with Dümmler reveals his deep commitment to academic precision and a certain ambivalence toward the editorial ideals of his time, which eventually pushed him to focus more on paleography.

Despite his contributions, Traube faced institutional challenges, partly due to his Jewish background and non-conformist character. He was reluctant to accept a formal position with the MGH, but financial pressures eventually led him to accept a leadership role. He later advocated for the inclusion of colleagues like Paul von Winterfeld, though tensions between them eventually led to his withdrawal from the central MGH leadership.

Traube also maintained cultural interests outside his academic work, including a fascination with Wagner’s Parsifal and associations with various Wagnerian and mystical circles. His relationship to German nationalism and emerging antisemitic currents remained conflicted.

Ludwig Traube died in 1907, likely from leukemia. He left behind a legacy of scholarly excellence in philology and paleography, but also a personal story marked by intellectual rigor, institutional friction, and cultural complexity.

The article contains the original Latin text and an annotated translation into Russian of a letter from king Béla IV of Hungary, which he addressed to pope Innocent IV after he received confirmation of rumors about Güyük Khan's intention to organize a large-scale military campaign in Europe. Although Güyük's plans ultimately failed to materialize due to the khan's sudden death in April 1248 in what is now Xinjiang, the Hungarian monarch perceived the threat of a renewed Mongol attack with heightened concern and hastened to seek help from the Apostolic See. Since Béla IV's letter contains only the date November 11, but does not specify the year of its composition, the author of this article has considered it appropriate to precede the original text of the letter with a relatively lengthy preface in order to substantiate the assumption that Béla IV most likely ordered this letter to be written and sent to pope Innocent IV in Lyon on November 11, 1247. The edition of the Latin letter that follows the preface is based on a photocopy in the Hungarian National Archives in Budapest of the original letter in the Apostolic Archives in the Vatican. The Russian translation of the letter that follows is accompanied by appropriate comments that clarify a number of Béla IV's instructions that might otherwise be unclear.

Salito al trono ancora bambino alla morte del padre, Giovanni Senza Terra, Enrico III cinse la corona d'Inghilterra per oltre mezzo secolo. Un regno lunghissimo, ricordato soprattutto per l'adozione di provvedimenti legislativi che la tradizione considera l'embrione dell'assetto politico che tuttora vige nel Regno Unito Particolare di una statua raffigurante Enrico III d'Inghilterra (1207-1272).

In seiner Rektoratsrede uber den ,Ursprung der bisch6flichen Insignien und Ehrenrechte" hat Theodor Klauser einer Anschauung widersprochen, die Josef Braun fast vier Jahrzehnte zuvor in einer Untersuchung iiber ,,Die liturgische Gewandung im Occident und Orient nach Ursprung und Entwicklung" niedergelegt hattel und die etwa so zusammengefaBt werden kann: ,,Die christlichen Bischofe.... haben im 4. oder 5. Jahrhundert das Bediirfnis empfunden, sich durch geeignete Rangzeichen und Gewander von den Klerikern niederen Grades und von den Weltleuten abzuheben; sie haben deshalb eine Reihe von Insignien und Kostumelementen erdacht, fur welche die Rangzeichen und die Amtstracht der hohen Staatswurdentrager das Vorbild abgaben' '2. Klauser setzte dagegen seine These, ,,da3 die rnsignien und Ehrenrechte der Bischofe identisch sind mit den Insignien und Ehrenrechten, die ihnen aufgrund ihrer Einreihung in eine der hohen staatlichen Rangklassen des spatromischen Imperiums zugefallen sind"'. Die Argumente, mit denen er die Nobilitierung der Bischofe uberhaupt und ihren Beginn in Konstantinischer Zeit zu beweisen sucht, sollen im Folgenden einer erneuten Prufung unterzogen werden. Als zeitlich friihestes Zeugnis zieht Klauser den Brief heran, den im Jahre 3I4 die Teilnehmer an der Synode von Arles an den Bischof von Rom,

Assessing economic growth. 2 The logic of the feudal economy. 3 Marxism and Medieval History. 4 Works cited. 0 The Donkey anD The BoaT and the «commercial revolution» In an interview published in the Italian journal Reti Medievali Rivista, Chris Wickham stated that: Per molto tempo ho voluto scalzare le grandi narrazioni. Non perché sia a esse ostile in linea di principio, al modo di Jean-François Lyotard con la sua incredulité à l'égard des métarécits -anzi: ritengo che siano essenziali per dare un senso agli argomenti storici-ma

In the second season of HBO’s genre-mixing show Beforeigners, OlafHaraldsson declares himself to be “The sword God uses to chastise hisenemies.” The show’s Olaf character has traveled through time and,along with countless other individuals from the Stone Age, the VikingAge, and the 19th century, finds himself in present-day Norway. Whilemost timigrants (time migrants) try to adapt to the 21st century, both interms of mentality and lifestyle, Beforeigners’ Olaf retains his goal of aunited, Christian Norway under his rule. In a timeline where he is suc-cessful, he turns the country into a theocratic police state. Where he isnot, he snorts cocaine and sends thugs to frame or kill his nemesis, ToreHund. Throughout the show’s narrative, the law is simultaneously a tooland an obstacle for Olaf. As a character who bears the name of a his-torical figure central to Norwegian historical narratives for centuries, hepresents a marked contrast to established narrative traditions regardingNorwegian cultural memory. In this article, we analyse Beforeigners andits reception in light of contemporary processes of heritagization, cul-tural memory, and religious change. Doing so, we also offer typologicaltools for differentiating between different “images” and “sculptures” ofOlaf in the context of 21st-century preparations for the National Jubileeof the Battle of Stiklestad in 2030.Keywords: Saint Olaf, Beforeigners, Viking reception, Norse reception,religion and popular culture

The article is about the finding (after stealing) and restauration of the frescos from the Church of Evphemianos, near Lysi, Cyprus. These wall-paintings have been dated to the thirteenth century. A team of British specialists lead by Laurence J. Morroco restored them and put them back in situ in 2012.

Könyvemben már részletesen írtam az Opitz 24.36 érmeképének feloldásáról 1 , amelyben azt súlya alapján nem IV. László királyi vereteként, hanem főleg az érmekép alapján Aba Amádé pénzeként azonosítottam. Erre a legfőbb ok, hogy azon a néhány főúr közül, akik a 13. század vége felé esetleg pénzt verethettek, egyedül Aba Amádé esetében indokolt a családi címerén szereplő glóriás sas ábrázolása-ez látható a pecsétjén is.-1. kép.

A könyvemben már sikerült részletesen leírnom és évekhez kötnöm András herceg pénzverését. Érméinek mérete, súlya, ezüsttartalma és stílusa konkrét évekhez köthető, amelyek a történelmi háttérrel is megfeleltethetőek, így a szokásosnál kevesebb kérdés maradt megválaszolatlan ezzel kapcsolatban. Egyik ilyen nyitott kérdés az érme előlapjának közepén látható ABC felirat.

Der Karner von Tulln, "ein hervorragendes Beispiel österreichischer Karnerbaukunst", 1 wird als einer der schönsten in Österreich bezeichnet. 2 Seine Lage südöstlich der Kirche entspricht dem bevorzugten Schema solcher Bauwerke. Vom Osten her sollte er nicht den Strahl der aufgehenden Sonne auf den Kirchenchor verdecken (Abb. 1), der Norden galt als Seite des Dunklen, Bösen, vom Licht abgewandten und wurde daher nach Möglichkeit gemieden. Vom Westen her fürchtete man wieder Dämonen. Das Eingangsportal blickt in Richtung Kirchenchor. Wahrscheinlich war der romanische Abschluss des Kirchenmittelschiffes ein Chorquadrat mit Halbkreisapsis. Solche Apsiden schlossen wohl auch die Seitenschiffe ab. Der Eingang in den unteren Bereich des Beinhauses, in das Ossarium, befindet sich wie üblich auf der von der Kirche abgewandten Seite. Auch die Ostorientierung des Altarraumes entspricht der gängigen Norm. 3 Ähnlich positioniert sind auch die Karner von Mödling, Mistelbach, Pulkau und Hartberg. In Hadersdorf steht er, ohne geländemäßige Notwendigkeit, nördlich der Kirche, ist geostet und auch seine Türe blickt zur Kirche im Süden. Der Tullner Karner ist ein zweigeschoßiger Zentralbau mit Pyramidendach, dessen Untergeschoß einiges über das Straßenniveau hinausragt. Er wurde zweischalig aus gelbbraunem Quarzsandstein, Wienerwald-Flysch, in behauenen Quadern errichtet. Das Füllmaterial zwischen den Schalen besteht aus Bruchmaterial gleicher Herkunft. Gebrochen wurden die Steine im Bruch der "Greifensteiner Teildecke" zwischen Höflein und Greifenstein, 4 ein Gebiet, das bis zur Säkularisation in Bayern, 1803, im Eigentum des Passauer Hochstiftes stand. Das Gebäude reicht etwa vier Meter tief in die Erde, der Eingang ins Ossarium liegt heute einige Stufen unter dem jetzigen Straßenniveau, wäh-1

Na temat znaczenia znajomości geologii i jej wpływu na jakość produkowanych win ukazało się wiele prac, jednak nie podają one w sposób precyzyjny i systematyczny zależności pomiędzy gatunkiem uprawianych winorośli a glebą, będącą wynikiem przeobrażeń skał podłoża. Przybliżenie tego zagadnienia odbywa się na ogół w sposób pobieżny i mniej lub bardziej intuicyjny, będący często wynikiem wielowiekowych doświadczeń i tradycji. Coraz częściej jednak enolodzy podnoszą problem konieczności prowadzenia szczegółowej i profesjonalnej analizy warunków glebowych uprawy winorośli, w powiązaniu z profesjonalnymi badaniami głębokiego podłoża, to znaczy masywu skalnego, którego przemiana jest źródłem elementów mineralnych gleby, będącej źródłem pokarmu i walorów smakowych prowadzonych upraw. Określenie istotnych zależności w tym obszarze jest możliwe dzięki zaangażowaniu geologów i producentów win, oraz pracom badawczym powstającym z ich udziałem, gdzie efektem końcowym jest określenie optymalnych warunków i rozwiązań dla produkcji zarówno wina wysokiej jakości jak również zwykłego wina stołowego. Jakość i wyjątkowość wina uzależnione są nie tylko od warunków klimatycznych (nasłonecznienie, wilgotność, temperatura) ale w dużej mierze od budowy geologicznej obszaru na którym znajduje się winnica. Jaki inny kraj jeśli nie Francja zasługuje na miano lidera wielowiekowej tradycji winiarstwa? Autorzy artykułu którym enologia jest równie bliska jak geologia podjęli próbę przybliżenia relacji pomiędzy tymi dwiema dziedzinami profesji i nauki, na przykładzie kilku francuskich winnic o światowej renomie, będących dziedzictwem kulturowym ludzkości. Związki pomiędzy geologią i winem nie były wcześniej przedmiotem szczegółowych analiz, ponieważ istniał pogląd, że uprawiana winorośl potrafi przystosować się

As the sun sinks, the full moon's seen to rise, and briefly they ride opposite horizons, one on Libra's, the other on Aries' side; in opposition each its sky bedizens, held there in balance on the zenith's scales, in momentary exchange of set and rising.

Mindegyik városállam színpad, ahol a vetélkedés rendez, de a társadalmi forrongás a dramaturg. Esszémben több szempontból közelítem meg ezt a városias drámát: a politika, a gazdaság, a szórakozás, az étkezés, valamint a vallás kapcsán mutatok be egy-egy szilánkot, amely egykor a középkori Itália tükréhez tartozott. Ahogy az időben magukat lehorgonyzó művek, úgy ez a világ is megannyi kérdést tartogat: hogyan neveljük gyerekünket, hogy sikeres kereskedő legyen? Miért számított közügynek a firenzei hercegek szexuális élete? Kinek és mit üzentek a velencei hídcsaták, és mennyi fűszerrel ízesítsük a társadalmi felemelkedést? Búcsúzásképp még közelebb megyünk, a végjáték pedig egy "élő szent" hosszú menetelése a kanonizáció felé.

The Angevin dynasty were the rulers of a medieval European empire. Although their control of their cross-channel domains were relatively short lived (1154-1204), they occupy a central place in the modern imaginary of the Middle Ages. This introductory essay to the collection Remembering the Angevins explores how the administrative and legal reforms, building projects, and literary culture fostered by the Angevins created a robust framework of cultural memory, one that carried their legacy into the modern era. Since the Reformation, the Angevin world has acted as a backdrop or screen onto which modern fantasies and anxieties have been projected. The essays in this volume explore the intellectual, social, and political contexts in which modern Angevin representations were forged. They show how representations of historical Angevin figures and the larger 'Plantagenet Cinematic Universe' or 'Robin Hood Times' (as contributors refer to the settings of the films) can be effectively read, critiqued, and taught. The link that is demonstrated by the contributors between Angevin memory and contemporary politics raises the issue of American attachment to the story of Magna Carta, enshrined within American political identity in the twentieth and early twenty-first centuries, but likely to occupy a more uncertain place if unchecked executive power is allowed to take hold.

In the early thirteenth century, the Kingdom of Hungary took control of the northern Balkan territories situated between the Drina, Sava, and Danube Rivers. This region was known as Trans-Syrmia or Sirmia Ulterior, though Southern Slavic sources commonly referred to it simply as Syrmia. At the time, this name referred to all the land south of Hungary's borders and east of the Drina, without clearly defined boundaries. Apart from a brief period in the 1270s when forming banates was attempted, these lands were controlled by the women of the Árpád dynasty and their husbands until 1319. In 1284, the former King of Serbia, Dragutin was granted Macsó, along with Bosnia, Belgrade, and Barancs-Kucsó, and attempted to establish a vassal state of Hungary. After his death in 1316, his son Vladislav lost control, allowing King Milutin of Serbia to seize Macsó. In response, King Charles I of Hungary launched a military campaign, reclaiming the territory by 1319 and reinstating the banate and the title of ban was then given to Hungarian noble families as an honor. This study examines the history and administration of the territories known in secondary literature as the Banate of Macsó and Barancs, covering the period up to 1319 and the military campaigns of King Charles I of Hungary.

Durante décadas, la historiografía menorquina ha dado por cierta la presencia en la iglesia de Sant Lluís de un cuadro monumental atribuido al pintor francés Eustache Le Sueur (1617-1655), donado supuestamente por el duque de Richelieu en el siglo XVIII. La obra, titulada San Luis adorando a la Virgen, recibiendo la corona y los clavos de la Pasión (450 x 250 cm), fue destruida durante la Guerra Civil. Hoy solo se conserva una fotografía de calidad mediocre. Sin embargo, la investigación reciente pone en duda esta atribución y propone una hipótesis alternativa más sólida sobre su origen y autoría.

The chapter on the siren in the Middle English Bestiary is remarkable for its change in perspective in the description of what happens when the sailors encounter the sirens. On hearing the voice of the sirens, which receives a focused description, sailors fall asleep, in line with the traditional narrative, and their boat, no longer baing steered, is shipwrecked. According to this new representation, the sirens do not take advantage of the sailors’ drowsiness to approach the ship or climb aboard. They do not either assault or cannibalise devour the sailors. The role played by the sirens is limited, although the outcome of their luring of the sailors by singing proves fatal not only for the men on board, but also for the ship, which is irreparably  unrecoverably lost. Both the images of the shipwreck and the eddy where the boat sinks are unique in the bestiaries, but have a number of parallels worthy of investigation. Finally, the importance attributed to the sunken vessel is emblematic of the mercantile ideological scheme that prevailed in thirteenth century England. Apparently, the primary importance of ships and merchant trading superseded all other considerations.
The Middle English bestiary is a translation of a work attributed to Theobald, a master and grammarian living in central or northern Italy in the eleventh century, whose identity is otherwise unknown (Eden, 1972: 5-7). This vernacular Physiologus, which included the description and moralization of twelve animals and hybrids, met with widespread success .
The MEB is only preserved in London, British Library, MS Arundel 292, written in Norwich after 1272. The codex is a miscellany with texts in different languages, including, among others, the animal fables in English by Odo of Cheriton in Latin and a sermon in verse in Old French. It was most likely assembled in order to provide material for writing sermons and preaching to the laity. Hanneke Wirtjes would date the codex to early in the second half of the thirteenth century (Wirtjes, 1991, pp. xl–lii). The corruptions in the text of the MEB and other chapters of the bestiary show that it is a copy, but nothing is known of either the date of composition or its author . A peculiar feature of the MEB is the use of a range of metres to render those of its Latin source .
The MEB follows, but for two cases (exchanging the chapters on fox and stag and dismissing the onocentaur), the structure of Theobald’s Physiologus, which had selected and originally arranged its sequence of chapters (12- or 13-chapter versions). The arrangement of the chapters is apparently employed to highlight a number of themes. In several cases, a chapter echoes the previous one to emphasise a particular message. The condemnation of lust and lying is evident not only in the chapter on the siren, but also in those on the snake, stag, fox and spider. The chapter on the siren shares the theme of the ‘misleading’ physical appearance along with other chapters of the bestiary, such as that of the whale, which has something in common with the siren, and also the theme of hunting and ensnaring others. The chapter on the siren also features a connection with the following chapter devoted to the elephant, which is centred on the animal’s voice.
In 1990, Dora Faraci edited the MEB, analyzing the text within the frame of the Physiologus literature and studying its sources, which are not limited to Theobald’s work. Moreover, Faraci provided an illuminating investigation of the visual iconography of bestiaries and highlighted how, in many instances, the images of the manuscripts do not match the text they accompany.

Trabajo realizado en el marco del proyecto de investigación "Desigualdad en los paisajes medievales del norte peninsular: los marcadores arqueológicos", HUM 2012-32514, de la actividad del "Grupo de Investigación en Patrimonio y Paisajes Culturales / Ondare eta Kultur Paisaietan Ikerketa Taldea" (IT315-10) fi nanciado por el Gobierno Vasco y del "Grupo de Estudios Medievales" (Unidad Asociada CSIC-UPV/EHU). El "Grupo de Investigación en Patrimonio y Paisajes Culturales" está desarrollando el proyecto Archaeology of Commons: cultural Heritage and Material Evidences of a Disappearing Europe (ARCHIMEDE -FP7 Maire Curie IEF 600395; cf. Stagno 2015), enfocado precisamente en el tema la arqueología de los espacios comunales.

Secolul al XV-lea a adus finalul vremii romantice a așezãrii de pe râul Cibin (Magazin istoric, nr. 5/2021; 4/2022). La începutul secolului, orașul prospera (Magazin istoric, nr. 1/2025). Primea privilegii comerciale la sud de Carpați, cât și în lumea europeanã occidentalã. De exemplu, începând cu anul 1401, ducele Austriei Wilhelm Habsburg cel Ambițios (sau cel Prietenos) oferea o serie de privilegii comercianților sibieni. Aceștia aveau liberã trecere prin ducatul sãu, inclusiv prin Viena. Sibiul primea un imbold considerabil ºi din partea regelui Ungariei și viitor împãrat al Sfântului Imperiu Roman de Națiune Germanã, Sigismund de Luxemburg. El desființeazã prepozitura Sfântului Ladislau, tot patrimoniul ei fiind oferit orașului. Astfel, a doua poveste de la începuturile comunitãții, cãci
povestea prepoziturii a atestat așezarea, se stingea la mai bine de 200 de ani de la începuturile sale.

The paper explores three key factors that contributed to maintaining discipline and order within the military ranks of early medieval Bulgaria. It focuses on the social norms inherited by the Bulgars from the steppe traditions, the military ordinances governing conduct, and the system of social advancement based on battlefield achievements.