Medieval Monasteries

En los reales monasterios, los monarcas no sólo proyectaron su poder, sino que redujeron el de la nobleza y los prelados seculares a través de las fundaciones monásticas, la concesión de privilegios y la participación en las reformas. Se sirvieron de los mismos para dar solución a las despoblaciones y allí se albergaron los reyes y sus huéspedes y se celebraron ceremonias políticas. Los religiosos ocuparon cargos cortesanos, ejercieron como embajadore y colaboraron en los episodios bélicos.

In royal monasteries, monarchs not only projected their power, but they also reduced that of nobility and secular prelates through monastic foundations, the granting of privileges and their participation in reforms. Monarchs saw monasteries as a solution to depopulation, and in them kings and their guests were housed, and political ceremonies were held. Religious men occupied posts at court, served as ambassadors and participated in military confrontations

Stift Göttweig is located approx. 4 km south of the city Krems an der Donau on the hill "Göttweiger Berg" in the foreland of the Dunkelsteinerwald on c. 420 m. The monastery has been founded by bishop Altmann von Passau in 1083 at the latest and was redesigned in the 18th century according to plans by Johann Lucas von Hildebrandt, who brought the monastery to its present form of landscape-defining appearance. In 2019, geophysical examinations of the entire area were carried out using georadar. The collected data answered architectural questions and created a sustainable basis for planning potential future construction projects and earth movements in the area.

Das Reichsstift St. Maria und Pusinna zu Herford ist außerhalb des westfälisch-niedersächsischen Raumes trotz seiner Bedeutung für andere sächsische Frauenkonvente weitgehend in Vergessenheit geraten. Die Ursachen sind u.a. in seiner Säkularisation 1802 und dem Fehlen wirkungsmächtiger Überlieferung zu suchen, die ihm über seine Aufhebung hinaus kulturelle Wichtigkeit für breitere Bevölkerungskreise verliehen hätte. Die Vita Waltgeri ist ungeachtet der seit Jahrzehnten um sie geführten Kontroverse' keine Quelle von großer spiritueller Aussagekraft. Der Kult der Stiftsheiligen Waltger und Pusinna blieb regional beschränkt. Die in Herford überlieferte Pusinna-Vita ist zudem nicht echt. Das Stiftsgebäude wurde ab 1810 als Spinnerei genutzt und mit Ausnahme der Münsterkirche schließlich abgerissen. Archiv und Bibliothek wurden in "Rettungslager" nach Münster verbracht. 3 In Herford scheint zu dieser Zeit -wie in anderen westfälischen Orten auch -die Bewahrung der schriftlichen Überlieferung des Stifts nicht als Aufgabe erkannt worden zu sein.' So gelangten Handschriften der Herforder Reichsabtei in das Staatsarchiv Münster. Das Staatsarchiv Münster gab die Handschriften aus den Bibliotheken der aufgehobenen Klöster im Zuge von Zentralisierungsmaßnahmen des preußischen Staates an das Königliche Hauptstaatsarchiv Berlin ab. Von dort gelangten sie 1875 in die Königliche Bibliothek zu Berlin.' Bei diesen Verlagerungen wurden die ursprünglichen Provenienzen aufgelöst; ein geschlossener Bibliotheksbestand des Stifts blieb nicht erhalten. Deshalb gibt es keine Untersuchungen zu seiner Bibliothek. Bücher waren im früheren Mittelalter eine Kostbarkeit. Der Umfang der Bibliothek eines Konvents, die Gestaltung ihrer Handschriften, gar die Aktivitäten eines eigenen Skriptoriums, sagen deshalb viel über sein geistliches Leben wie über seine wirtschaftliche Situation aus. Sigrid Krämer stellte 1989 die noch erhaltenen Handschriften zusammen, die sich einmal in der Herforder Bibliothek befanden.' Sie musste bei ihrer Untersuchung aller mittelalterlichen Frauenklöster überwiegend von Bibliothekskatalogen ausgehen, ohne auf die Handschriften und ihre Geschichte im Einzelnen eingehen zu können. Als einzige sicher im früheren Mittelalter in Herford entstandene Handschrift begegnet in ihrer Aufstellung das »Herforder Evangeliar«, das nach der Säkularisierung in die Königliche

From the valley of Adige, the massif of Monte Baldo is first rising with steep walls, and only above them the characteristic eastern terrace of Monte Baldo stretches.

In those walls, on the altitude of 773 m, already from the year 1000 on, and certainly in the 12th century, there was a hermitage and in 1530 the first church was built there. In 1898 it was rebuilt, but the biggest reconstruction started in 1975.
The church was demolished and rebuilt to the dimensions, which can be seen nowadays. The church was consecrated in 1978 and in 1988 also the Pope visited the place.

Once the place was hardly reachable. Only a narrow and exposed passage was leading to the buildings.

The Sanctuarium and the Shrine of the Corona is a place of silence and meditation, extended between heaven and earth, hidden in the heart of the Baldo rocks. Medieval documents testify that hermits linked to the Abbey of St Zeno in Verona lived in the Baldo area already around the year 1000 and that at least from the second half of the 13th century there was a monastery with a chapel dedicated to St Mary of Montebaldo. This was only accessible by a dangerous narrow path in the rock. A holy tradition dates the birth of the Shrine of Our Lady of the Corona to 1522, the year when the sculpture venerated hen was miraculously transported through angelic intervention from the island of Rhodes, when the island was invaded by the Muslim army of Suliman II. This date is however contested by the existence, in the recesses of the modern shrine, of a fourteenth century painting of the Our Lady and the Child Jesus. This was the first image venerated in the original chapel, which took its name from it. Between 1434 and 1437 St Mary of Montebaldo passed under the ownership of the Knights of St John, or of the Holy Sepulchre, present in Verona since 1362 as the Commenda di San Vitale e Sepolcro, who remained owners of the Shrine until the dissolving under the Napoleonic provision of 1806. It would seem that the group in stone of the Pietà later venerated as Our Lady of the Corona dates to this period. The statue, that is 70 centimetres high, 56 wide and 25 in depth, is made from local stone and painted. It stands on a pedestal that bears the legend “HOC OPUS FECIT FIERI LODOVICUS D CASTROBARCO D 1432”, traditionally considered proof that the statue was made and given to the Corona in 1432 by Lodovico Castelbarco, of a noble family of Rovereto. During its four centuries of operation, the Commenda radically transformed Our Lady of the Corona, turning it into a real spacious and accessible Shrine thanks to the building of a wooden access bridge in the valley (1458) and the construction of a new church measuring 18 metres by 7 over the old chapel (1490-1521).
The sixteenth century saw the creation of two sets of access steps that can still be seen: a wider one, composed of 556 steps which from the spring of Spiazzi, later called “Spring of Independence” went down to the Bridge “del Tiglio”, and a narrower one, 234 steps, cut from the rock along the original very narrow path that went from the bridge to the church.

Ao tornar-se Mestre e Governador da Ordem de Cristo em 1420, o Infante D. Henrique,
encetou um processo de renovação construtiva na sede da Ordem em Tomar, abrindo um ciclo
de empreitadas que se traduziram principalmente nos paços mestrais e claustros adjacentes. A
proximidade do Infante com a Ordem que agora governava tornou indispensável a criação de
um paço para si, permitindo-lhe um maior controlo sobre a mesma. É o paço do Mestre o objeto
de estudo desta investigação.

The study, developed in three parts, starting from the "corridor of Nazareth", is a contribution to try to formulate hypotheses concerning the place that may have hosted, albeit briefly, the Shroud and, subsequently or at the same time, the holy house of Theotokos. This research aims to reconstruct the ancient "Way of Angels", located between the Duchy of Athens, the Thessaly and the Epirus, one of the four itineraries-the third, in chronological order-followed by the transport of the holy house before his arrival in Loreto. It also aims to provide information on the disputed passage of the Shroud to Athens, highlighting the fundamental elements that unite the two relics (the Shroud and the holy house of Loreto). The study provides new evaluation terms in order to encourage the reflection and reconstruction of possible voids of history, to learn about the ancient fortresses of Thessaly, through the analysis and interpretation of the ancient symbols present in the monasteries and byzantine churches of the 12th and 13th centuries, milestones in the epic of the imperial family of the Comnenos and, later, of the Angel Ducas Comneno.

Deir es-Salib, a monastery hermitage cave of the Qadisha Valley
with a notice one its Wall paintings.

The study of Deir es-Salib, a major site of the Qadisha valley, allows us to set the outlines of occupation modes of a region of Mount Lebanon by cultual sites. The structural analysis made it possible to understand the spatial organization and the components of the monastery and the evolution of the church construction. The observation of various techniques and materials used in the ancient building helped define the intervention methods. Thus, the restoration of the north wall of the church was conducted with mud bricks manufactured in the same way. After securing sealing of the wall by layers of clay plaster and hydraulic lime, the foundations and the extrados of the two apses were strengthened. This study set point on stylistic analysis of the Wall Paintings of Deir es-Salib allowing to identify a summary of influences identified, dating of the wall paintings and define the different states of development of the site.

together with Henny A. Groenendijk.
Ziel dieses Beitrags ist es, die angeblich isolierte und rückständige Lage der Region Westerwolde im Nordosten der Niederlande zu problematisieren. Die geographisch eher isolierte Lage Westerwoldes wird traditionell als Erklärung für das rückständige Image der Region angeführt. Das fortschreitende Moorwachstum seit der bronzezeitlichen Besiedlung hatte Westerwolde in eine Insel verwandelt. In der späten Eisenzeit wurde sie verlassen, um dann im frühen Mittelalter wieder besiedelt zu werden. Im 19. Jahrhundert bewunderten die Romantiker noch die arkadische Landschaft und die kulturellen Traditionen von Westerwolde. Im Gegensatz dazu kritisierten Protagonisten der modernen Landwirtschaft von der Mitte des 19. bis weit ins 20. Jahrhundert hinein die rückständigen Landwirtschaftsmethoden und den Lebensstandard sowie die schlechte Infrastruktur. Im Mittelpunkt steht dabei die Frage, ob die Kritiker zu Recht von Rückständigkeit sprachen und ob sich konkrete Anhaltspunkte für diese vermeintliche Rückständigkeit in früheren Jahrhunderten finden lassen. Der Sprung vom frühen Mittelalter ins 19. Jahrhundert ist zu groß, aber die Kombination archäologischer und ökologischer Daten mit einer erneuten und kritischeren Untersuchung schriftlicher Quellen angesichts der gewaltigen Landschaftsveränderungen hat zu einem differenzierteren Verständnis der Entwicklung von Westerwolde geführt. Wir präsentieren neue Erkenntnisse für den Zeitraum von der Eroberung Frieslands und Sachsens von den Karolingern und der Einführung des Christentums, als Missionare und neu gegründete Klöster landwirtschaftliche Güter und Rechte in der eroberten Region erwarben, bis zum Spätmittelalter. Wir analysieren daher interdisziplinär Kirchenstiftungen und Existenzbedingungen im Zusammenhang mit Besiedlungsstrukturen, Infrastruktur und Austausch von Konsumgütern. Westerwolde wird ständig in Verbindung mit den angrenzenden Regionen Drenthe und dem niedersächsischen Emsland beobachtet.

Шумило С. В. Розвиток українсько-афонських духовно-культурних зв’язків у XVІI – першій третині ХІХ ст. Дисертація на здобуття наукового ступеня кандидата історичних наук за спеціальністю 26.00.01 «Теорія та історія культури» за напрямом – історичні науки. Національна академія керівних кадрів культури і мистецтв Міністерства культури та інформаційної політики України. Київ, 2021. 304 с.


Дисертація є дослідженням історичних духовно-культурних зв’язків України і Афону та діяльності українських духовних осередків на Афоні як в середньовічні, так і ранньомодерні часи, зокрема у XVII – перш. трет. ХІХ ст.
У рамках дисертаційного дослідження на основі аналізу широкого кола архівних джерел та опублікованих матеріалів у роботі розкрито специфіку зародження та розвитку українсько-афонських духовно-культурних зв’язків, їхній вплив на відродження православного руху в Україні та подальші церковні, культурні і політичні процеси в Україні протягом XVII – XVІII ст. Сукупність цих та інших історичних подій сприяла заснуванню та діяльності у XVІІІ ст. чотирьох українських чернечих осередків на Афоні, зосереджених у скитах Чорний Вир та пророка Іллі, Костянтинівській обителі та в монастирі Симонопетра, їхнім зв’язкам з українським козацтвом та чернецтвом, участі Запорозької та Задунайської Січі у ктиторській підтримці цих обителей тощо. Встановлено, що це сприяло як зміцненню контактів з центром православного чернецтва на Афоні, так і посиленню його популярності серед українського чернецтва та козацтва, забезпечуючи взаємний духовний і культурний обмін і вплив один на одного.
Наукова новизна полягає в тому, що у дисертаційному дослідженні використані маловідомі архівні джерела, на основі яких комплексно досліджено процес заснування і діяльності українських чернечих осередків на Афоні у XVIII – перш. трет. ХІХ ст., їх зв’язків з українським чернецтвом та козацтвом в Україні. Наголошено, що українські афонські обителі, зокрема скити «Чорний Вир» та пророка Іллі, є важливою складовою історії, духовної культури і спадщини українського чернецтва на Афоні, прямим свідченням тісних зв’язків Запорозької та Задунайської Січі з Афоном. Зазначено, що ці історико-культурні та архітектурні пам’ятники присутності українського чернецтва та козацтва на Афоні мають духовно-культурну і науково-історичну цінність. Подальше вивчення феномену української присутності на Афоні є одним з перспективних напрямків у сучасній українській науці. Також це сприятиме формуванню українського афонознавства як окремого наукового напрямку.
Ключові слова: Афон, Свята Гора, Гетьманщина, Запорозька Січ, Задунайська Січ, Чорний Вир, Іллінський скит, Симонопетра, чернецтво, скити, монастирі, ісихазм, православ’я


SUMMARY

Shumylo S. V. The Development of Spiritual and Cultural Ties between Ukraine and Athos from the Seventeenth Century to the First Third of the Nineteenth Century. – Qualifying scientific work on the basis of manuscripts.
Thesis for Candidate in History: specialism 26.00.01, The Theory and History of Culture, Historical Science. – National Academy of Cultural and Arts Leaders, Ministry of Culture and Information Policy of Ukraine. Kyiv, 2021.
Shumylo’s thesis explores the history of the spiritual and cultural ties between Ukraine and Athos, and the activity of Athonite spiritual centres in both mediaeval and earlymodern times – from the seventeenth century to the first third of the nineteenth century.
Drawing on a wide range of archival and published documents, it outlines the onset and development of the spiritual and cultural ties between Ukraine and Athos, and shows how these ties influenced the Ukrainian Orthodox revival giving rise to ecclesiastical, cultural and political developments in Ukraine from the seventeenth to the eighteenth centuries.
In particular, the influence of Athos hesychastic tradition during this period was important for further spiritual awakening and cultural development in the Ukrainian lands. Athos monks joined the restoration and spread of hesychasm traditions within the Kyiv metropolitanate, making a significant contribution to the formation of ancient Ukrainian culture, literature and art.
It was found that in the late XVI - early XVII centuries (after the events of the Brest Union in 1596) Ukrainian Athos monks took an active part in the revival of Orthodoxy in Ukraine, joined the restoration of the Orthodox hierarchy of the Kyiv metropolitanate, reforming Ukrainian Orthodox monasteries, cultural and educational, literary and polemical activities, as well as contributed to the involvement of the Ukrainian Cossacks in defending the rights and freedom of the Orthodox religion in the Commonwealth.
It is proved that during the second half of the XVII and XVIII centuries the spiritual and cultural ties of the Ukrainian monasticism and the Cossacks with Athos became noticeably more active. An important role was played by the Ukrainian Cossack foreman, who considered his participation in the material support of Athos monasteries as a certain attribute of his status. Analysis of sources shows that donors of Athos monasteries during the Hetmanate were often Ukrainian hetmans and Cossack officers.
These developments led to the foundation of four flourishing Ukrainian monastic sights on Athos: the Cherny Vir and Prophet Elijah Sketes, the St Constantine Kellion and within Simonopetra Monastery. Ukrainian Cossacks and monks played an important part here, as did benefactors from Zaporozh´ya and Zadunayskaya Sech´. The thesis shows that these ties increased the popularity of Athonite monasticism with the Cossacks and in Ukraine, facilitating mutual spiritual and cultural exchange.
In particular, it was found out that the monastery "Black Whirlpool" was an important Ukrainian center on Mount Athos, and its founders were Ukrainian monks and representatives of the Cossack elders. The monks in this monastery were mostly natives of Ukrainian lands, in particular the former Zaporozhian Cossacks. The existence of close contacts of the Chorny Vyr hermitage with the Zaporozhian Sich and of the waterway from Zaporozhye to Mount Athos in the XVIII century is proved. The results of the study allow us to assert the importance of Ilyinsky monastery, which was also founded by Ukrainian elder Paisiy Velychkovsky, in the history of monasticism on Mount Athos. In that monastery he established his own seminary, and the monastery itself became a center of spirituality, education and literature on Mount Athos and beyond. Later, the Ilyinsky monastery became the spiritual and cultural center of the Ukrainian Cossack emigration, where former Zaporozhian Cossacks from the Transdanubian Sich and Kuban struggled. The decline and devastation of Ukrainian monastic centers on Mount Athos are consequences of the events of the Greek national liberation revolution of 1821–1829.
The thesis is original because it draws on little-known archival sources of the eighteenth to the first third of the nineteenth centuries. It establishes the defining role of the Ukrainian Athonite cloisters – especially of Cherny Vir and the Prophet Elijah Skete – in the history, culture and heritage of Ukrainian monasticism on Athos; and it demonstrates the strong links between the Zaporoz`ka and Zadunayska Sich´ with the Holy Mountain. The presence of Ukrainian and Cossack monks has left significant cultural and architectural traces on Mount Athos. Further study of the Ukrainian Athonite presence is an avenue to be explored by Ukrainian scholars.
Key words: the history of Ukrainian culture, international spiritual and cultural ties, Athos, the Cossack Hetmanate, the Zaporoz`ka Sich, monasticism.

It is an unchallenged fact that medieval monks and nuns following the Rule of saint Benedict were preparing their own food, as required by chapter 35 of the Rule. In fact, the practices in between the ninth and the eleventh centuries, before the arrival of laybrothers and laysisters, might have been more complex, with some dishes prepared within the monastic kitchen, especially vegetables and beans, but the majority of the dishes prepared by lay servants, in another kitchen. This other kitchen is little known to scholars because it was barely mentioned by the monastic writings. I make the hypothesis that this was so because its existence was not really acknowledged by the monastic community, as illustrated by the absence of a proper name for it. More generally, through this article and in relation with the main topic of the book in which this article is published, I attempt to demonstrate as well that A) the monks and nuns created the norms (customs) that dictated their enclosed way of life, in other words they were responsible for their own bars to their own cage, a fundamental difference with prisoners in jails B) They had internalized the necessity for them to distance themselves from the lay world and indeed did not pay much attention to it (at least to some aspects of the lay world), which represents another way to create one own's bars.

One of the great premises of medieval popular religion was the localization of the holy, the essential principle of the pilgrimage.  At the same time, there was a widespread equation between excessive art and holiness.  One result of these complementary dynamics was that many pilgrims felt that the localization of the holy was indicated by an elevated artistic environment, an attitude that was used at times by religious institutions at some holy sites to meet the expectations of some great experience on the part of the tens and even hundreds of thousands of visitors who are recorded as having annually visited these places.  At the high point of the pilgrimage (11th-12th centuries), almost all of these pilgrims had no or only very little formal education.  And so the question arises, given the important role of art in the lived experience, how was this often complex form of visual media negotiated in this unique intersection of high culture and the non-elite in actual practice?  In other words, what provided the crucial interface for a largely uneducated public and the often phenomenally expensive art programs that had been created almost entirely for their benefit, practically speaking?  Or, put another way still, was there such a thing as a "tour guide" in the Middle Ages?
This study investigates the medieval "tour guide" or, perhaps better, it investigates guide culture.  Toward this end, I ask such questions as was there a "tour guide" in the Middle Ages, that is, is there evidence for an artistic component within medieval guide culture?  If so, what was the precedent for this?  What was its relation to artistic culture in general and pilgrimage culture in particular?  Is there any evidence of guide support, such as guide training or guide aids?  What can we say about the range of artistic culture addressed by medieval guides and, in this regard, what sort of information did they convey?  Who were these guides and what social groups did they address?  Did they act to maintain--consciously or unconsciously--the traditional social distance between the spiritual elite and the non-elite?  And how does all this affect our conception of medieval artistic culture, broadly speaking?
Medieval guide culture and its mediating dynamic, ephemeral by nature, have been largely overlooked.  But at least something--even if little more than an awareness--of this culture may be recovered.  The evidence suggests that it was an active factor in the transmission of particular categories of knowledge and claims, and strongly affected both the object-viewer dynamic and the social context of medieval public art.  And in this, the guide, variously understood, was often the principal mediator between the ordinary visitor and the sometimes incredibly lavish and complex art programs--between the public and the public work of art--of the Middle Ages.

The discovery of a 12th century chair during excavations of an old farm plus adjoining dike in a small polder near Rotterdam opens up new insights into the role of large monasteries during the era of the  reclamation and shaping of large feudal estates in Holland (period of the 10th to the 13th century).

La découverte d'une chaise du XIIème siècle lors des fouilles d'une ancienne ferme et d'une digue attenante dans un petit polder près de Rotterdam ouvre de nouvelles perspectives sur le rôle des grands monastères à l'époque de la remise en état et de la mise en forme de grands domaines féodaux en Hollande (période du Xe au XIIIe siècle).

Die Entdeckung eines Stuhls aus dem 12. Jahrhundert bei Ausgrabungen eines alten Bauernhofs und eines angrenzenden Deichs in einem kleinen Polder in der Nähe von Rotterdam eröffnet neue Einblicke in die Rolle großer Klöster in der Zeit der Rückgewinnung und Gestaltung großer feudaler Güter in Holland (Zeit der 10. bis 13. Jahrhundert).

Quarto volume ("Tre Venezie") del "Monasticon Italiae", Repertorio topo-bibliografico dei monasteri italiani a cura del "Centro Storico Benedettino Italiano". Fascicolo III relativo alla Diocesi di Verona, dove sono presenti le schede di 113 istituzioni di osservanza benedettina sparse fra la città e la provincia.

Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.

Building upon the efforts made by scholars over the past twenty years to enrich our understanding of the vibrancy and sophistication of literary cultures fostered within English communities of women religious during the central Middle Ages, this article offers evidence of these women keeping their communities’ histories and preserving their saints’ cults through their own writing. This evidence is uncovered through comparative analysis of the two extant versions of the post-mortem miracula of the late Anglo-Saxon saint, Edith of Wilton (c.961–c.984): the vita et translatio Edithe composed by the Flemish hagiographer Goscelin of Saint-Bertin (c.1040–d. after 1107) circa 1080 and the early fifteenth-century Middle English Wilton Chronicle. This analysis not only confirms that the Wilton women provided the necessary patronage and oral and written reports for the authoring of their saint’s life and miracles, but also discloses the very histories that these women first recorded.

L’articolo ripercorre le vicende storiche, istituzionali e materiali del cenobio benedettino di Villanova di San Bonifacio (Vr) dalla sua origine, avvenuta nel XII sec., al fiorente periodo in cui il monastero fu retto dai monaci olivetani (secc. XVI-XVIII). Il contributo analizza particolarmente le fasi edificatorie della fabbrica romanica e le successive modificazioni operate dagli Olivetani sia sull’impianto basilicale, sia sulle strutture claustrali. Un ampio risalto è dato alla figura dell’abate Angelo Benedetto Manis, che fra il terzo e il quarto decennio del Settecento promosse una serie di lavori ben documentati da una copiosa documentazione d’archivio sinora inedita.

O carieră dintre cele mai frumoase şi cu realizări dintre cele mai bogate a fost rezervată principalului colaborator al lui Miron vodă Barnovschi, mitropolitul Anastasie Crimca, artist al culorii, prin care miniaturistica românească a atins noi culmi. Familia în care a venit pe lume aparţinea orăşenimii bogate din Suceava şi avea înrudiri în marea boierime moldoveană a vremii.

/ 1 Slovo na úvod Foreword K jubileu Katedry histórie Katedra histórie Filozofickej fakulty Katolíckej univerzity v Ružomberku si v tomto roku pripomína veľmi milé jubileum. Ubehlo 25 rokov od chvíle, čo sa v Ružomberku začalo s vysokoškolským vzdelávaním študentov v odbore história. Spočiatku išlo len o učiteľské kombinácie s dejepisom, no postupom času sa portfólio študijných programov rozšírilo na štyri a katedra v súčasnosti poskytuje vzdelávanie vo všetkých troch stupňoch. Za toto obdobie sa na katedre histórie vystriedalo dvadsať interných zamestnancov a desiatky externých spolupracovníkov. Mnohí, žiaľ, už nie sú medzi nami a s vďakou na nich spomíname. Samozrejme, nejde len o nás, členov katedry alebo vyučujúcich, ale hlavne o študentov, ktorí "drali lavice" v Ružomberku spolu s nami. Za 25 rokov ich bolo veľké množstvo a dúfam, že s radosťou spomínajú na svoje študentské časy. Celkový počet absolventov je však len číslo. Každý z nás totiž do Ružomberka priniesol a prináša aj kus seba. V meste pod Čebraťom sa preplietali osudy najmä mladých ľudí a mnohé sa "zaplietli" aj natrvalo. Katedra počas svojej dvadsaťpäťročnej existencie zaznamenala veľké množstvo úspechov. Boli to predovšetkým výborné konferencie, ktoré sme organizovali alebo spoluorganizovali. Členovia katedry napísali početné knižné publikácie a vedecké štúdie. Na katedre sa vystriedalo veľa zahraničných kolegov z Poľska, Francúzska, Ukrajiny, Chorvátska a Srbska, ktorí tu absolvovali svoju stáž. Členovia katedry získali mnohé ocenenia, granty a sú členmi redakčných rád mnohých časopisov. Katedru navštívilo aj veľa študentov v rámci projektu Erasmus. Úspechom katedry Časť členov Katedry histórie FF KU z roku 2016 (foto M. Huťka)

Annual reports of the Archaeological Service and the Preservation Service of the Grisons, 1996–2010: Excerpts concerning Müstair and Val Müstair.
The annual reports give an overview over the research and restoration in the convent of St. John in Müstair as well as special objects in the valley of Müstair. The focus lies on the archaeological excavations and observations of the monument. The descriptions of the investigated areas are accessible through an index.
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Die Jahresberichte geben einen Überblick über die Forschungen und Restaurierungen im Kloster St. Johann in Müstair sowie an ausgewählten Objekten im Münstertal. Der Schwerpunkt liegt bei den archäologischen Forschungen im Boden und am Aufgehenden. Die Untersuchungsplätze sind mit einem Index erschlossen.

The catalogue of medieval monasteries and collegiate chapters of Medieval Hungary was first published in 2000 (paperback, with maps and graphs), then in 2008 an updated version on CD-ROM, with pictures, ground plans and maps. The present file contains only the individual entries on the different monasteries without the pictures, graphs and maps. The text is not identical with either the volume, nor the CD-ROM, but it is from time to time revised and corrected. The actual version has been created in July 2014.

This paper is a survey of the historical records about the areas situated at the foot of the Papuk and Krndija mountains in the Middle Ages. This continuous mountain range – which is called Sljeme / Szelemen, Mons Poseganus and Pozsegahavasa in medieval sources – separated the county of Požega, to its south, from the neighbouring counties of Križevci (Kőrös) and Baranja on its northern side; and also, in a similar way, the bishopric of Pécs from the bishopric of Zagreb. To a certain degree, the mountain retained its role of administrative delimitation during the period of the Ottoman rule (in the 16th and 17th centuries) as well, when it divided the kaza (judicial district) of Požega from that of Orahovica, both within the boundaries of the sanjak of Požega. After some introductory considerations, in this first part of the survey a compilation of data from primary sources is presented for the area on the northern side of the mountain. Here, the most important settlements, comprising castles and centers of large estates, were Voćin (Atyina), Drenovac (Darnóc) and Orahovica (Raholca). The series of data concerning the church history of these places are provided separately; the parish church of Szent-Kozma-Damján (now hamlet of Kuzma) and the Serb Orthodox monastery near Orahovica (on the territory of the medieval village of Remeta) are also included here. Early modern sources have also been examined and recounted in the survey in so far as they reveal some details about medieval buildings (castles, churches) and their subsequent fate.

The aim of this paper is to investigate the first century of Montescalari’s history (1040-1130). The study reflects both on the context of its foundation by the family of Da Cintoia and on the forms of organization and development of its rural property, with a special attention to the character with which the abbey of Montescalari gradually reinforced its patrimonial richness and its seigneurial prerogatives between the Valdarno and the Chianti rivers.

https://www.earlymedievalmonasticism.org/bibliographymonasticism.htm

This bibliography of academic literature on late antique and early medieval monasticism will be updated about twice a year. Please contact me ([email protected]) if you would like to add titles (including your own work) or make corrections.