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= The Galician-Volhynian Chronicle . An annotated translation by G. A. Perfecky. München 1973. Korynnyj, N. N. (1992): Perejaslavskaja zemlja X-pervoj poloviny XIII vv . Kiev. Lammich, M. (1973

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Chronicle]. Ford., jegyz. [transl. and comment by] Font Márta. In: Írott források az 1050–1116 közötti magyar történelemről . (Szegedi középkortörténeti könyvtár 22.) Szeged, 2006. 315–318. Franklin 1991 = Sermons and Rhetoric of

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Thirteen ancient Chinese manuscripts have been seen as texts of a long lost 8th-century early Chan Buddhist chronicle, the Lidai fabao ji. A number of textual indications, however, suggest that they cannot be taken as the Tang sources, because their texts have been redacted between 907 and the early 11th century. The original Tang source, Lidai fabao ji, remains mysterious to date.

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The study intends to be a contribution to the comparative investigation of the beginnings of Central European historiography. In the decades preceeding the first millennium Christian missionary activity was succesful in all of centres. After the conversion to Christianity the first literary works and genres appeared. All of enumerated works were written at the turn of the 11-12th cc. Besides the coincidence in time many similarities as well as differences can be identified in the structure and atmosphere of these works. The most striking, though not the most important difference is that the PVL was written in Slavonic whereas the other in Latin. Among the similarities it is to be underlined that early historiography and the first chroniclers have strong contacts to the courts of princes (kings). Thus it was their main purpose in their works to present the interests of the dynasties.

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The first part of the paper deals with the literary genre of chronica in late Antiquity and its basic characteristics, paying special attention to the chronological aspects in these works. In the second part the author Iohannes Biclarensis is introduced. He lived in the 6th and 7th century in the Visigothic kingdom on the Iberian Peninsula and his only surviving work, the Chronica, is a one-of-a-kind source for the turbulent reigns of Leovigild and Reccared at the end of the 6th century AD. In the third part I focus on the significance of chronology in this opus, I present an analysis of all the dating formulas he uses and in the conclusion I demonstrate on some examples the shift in Iohannes’ perspective through the chronicle.

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Abstract  

After briefly noting some development records in phase diagrams, the stoichiometry is dealt with in more details showing the structural layer ordering in the superconducting cuprates and mentioning some correlation between thermodynamics and BSC theory of superconductivity.

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Языческое прошлое глазами христианских хронистов-летописцев

К вопросу о начальном этапе среднеевропейской историографии

Studia Slavica
Author: Марта Фонт

–186. Picchio 2003 = Picchio Ricchardo: Slavia Orthodoxa: литература и язык . Москва, 2003. Primary Chronicle = The Russian Primary Chronicle . Cambridge, Massachusetts, 1953

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.-Scott, R. (eds) (1997): The Chronicle of Theophanes Confessor. Oxford. Moravcsik, Gy. (1934): A magyar történet bizánci forrásai. (A Magyar Történettudomány Kézikönyve I. 6b) Budapest. Göckenjan, H

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Chronicle] . In: Likhachev , D. S. (ed.): Slovar’ knizhnikov i knizhnosti Drevnei Rusi , Vol. 1 . Leningrad, pp. 248 – 251 . Luria , Ia. S. ( 1987c ): O proiskhozhdenii

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The article aims at interpreting the chronicle-texts about Princess Olga. These texts served as basis for various approaches to the figure of Olga, out of which the author shows the "hagiographic", "church-historical", "historical", "textological", "mythic" and some other variants. All of them are characterized by a certain reduction of the chronicle-text, restricted, as a consequence, to aspects fitting in with the given interpretation. On the other hand, these texts are completed and amplified by the critics. The paper elaborates on another possible interpretation based on the reading of the chronicle text as a whole and on the revealing of the internal logic of the chronicle narrative. In the final part an attempt is made to arrive at an understanding of Olga refusing the traditional setting "Olga, the pagan" against "Olga, the Christian". According to this interpretation the figure of Olga relies on the trans-formation of "pagan finesse" into "Christian wisdom".

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