Уйгуры-христиане и их религиозно-историческая судьба
In the present article two eleventh-century phrases inscribed many times on the walls of the St Sophia Cathedral in Novgorod (коуни рони and парехъ мари) are shown to be of Semitic provenance. The authors provide the linguistic arguments which support the claim of a Hebrew source for коуни рони and a Syriac one for парехъ мари. In addition, we offer a reconstruction of the historical pragmatic context in which the phrases can be situated. It is proposed that the коуни рони inscriptions can be connected with the seizure of Novgorod and the plundering of St Sophia by Vseslav of Polotsk in the year 1066. They should be regarded as the oldest tangible proof of contacts with Jews and Hebrew in Rus’. In the case of the парехъ мари inscriptions, the hypothesis is put forward that the author was a certain Efrem, a local citizen, possibly a clergyman, who was a Syrian by descent.
The article is centered on the custom of using of such a specific insignia as parasol in processions of western princes during the Middle Ages.
The article deals with the toponyms occurring in the Aramaic and Arabic texts of the Late Sassanian and Early Moslem period concerning the biography of the prominent Eastern Syrian mystical writer Isaac of Nineveh. Two particular cases are analysed. Firstly, it is reported by Ishodnah and other writers that Isaac left Qatar in the mid-7th century and became bishop «of Nineveh», whence his cognomen Ninwāyā. The history of Nineveh and its mythological reception are traced to the 7th c. BC. Due to the never forgotten glory of Assyrian past, any new centre which ever re-emerged at Kuyunjik or Nabi-Yunus hills (which had been parts of Assyrian Nineveh) and even the pre-Mosul settlement on the opposite bank of the Tigris (once called Nav-Ardashir) received the name of «Nineveh» and were thought to be the same Assyrian Nineveh. It was this western pre-Mosul settlement that is really implied by «Nineveh» of Isaac. The population lived on the western bank of the Tigris in Nav-Ardashir, while the historical city of Nineveh had been abandoned. Bishops of Nineveh resided in the monastery of Beth Abe (in the Forests). It can be concluded that the term Ninwaya in the episcopal title of the Church of the East was a mere convention. Secondly, the toponym Matut is brought under analysis. After leaving Beth Nuhadra Isaac moved northwards to Susiana (Beth Huzaye), where he spent some time in the monastery of Rabban Shapuhr before moving to the mountain cave where he spent the rest of his hermitic life. The name of the mountain in Aramaic sounds Matut and it is said that Matut encircled Susiane which makes «Matut Mt.» to be a rather vast segment of Zagros. It is impossible to explain the horonym quite reliably, but it can be hypothetically interpreted as a late form of Ancient Mesopotamian GN Mat-Utem (a part of Zagros region at upper Lesser Zab was called that as early as the 2nd mill. BC), used in extended sense.
The author discusses the meaning of zhe term "the Middle Ages".
Thematic volume of the Gosudarstvo, religija, cerkov' v Rossii i za rubezhom (2/33, 2015) entitled “Hristianskij Vostok: gosudarstva i mezhkonfessional'nye svjazi” [Christian Orient: The States and Interconfessional Relations]; edited by Dr. N. Seleznyov.
The article analizes the ritual of setting of ecclesiastical and secular princes upon altar'a mensa during inauguration rituals, practicised in the Middle Ages.
The subject of the article is custom of plundering of ecclestiacal but also secular princes after their death, intensively praticised in Europe during the Middle Ages and Early Modern Time.
This book brings together a group of leading experts on the political history of Germany and the medieval Empire from the Carolingian period to the end of the Middle Ages. Its purpose is to introduce and analyze key concepts in the study of medieval political culture. The representation of power by means of texts, buildings and images is a theme which has long interested historians. However, recent debates and methodological insights have fundamentally altered the way this subject is perceived, opening it up to perspectives unnoticed by its pioneers in the middle of the twentieth century. By taking account of these debates and insights, this volume explores a series of fundamental questions. How was power defined in a medieval context? How was it claimed, legitimized and disputed? What were the moral parameters against which its exercise was judged? How did different spheres of political power interact? What roles were played by texts, images and rituals in the maintenance of, and challenges to, the political order? The contributors bring varied and original approaches to these and other questions, illuminating the complex power relationships which determined the changing political history of medieval Germany.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.