Balcanica
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The Balcanica is an annual, peer-reviewed journal of the interdisciplinary Institute for Balkan Studies of the Serbian Academy of Sciences and Arts (SASA). Their histories have been intertwined since 1934, when King Alexander of Yugoslavia founded the Balkan Institute in Belgrade as the only of its kind in the region. The newly-founded institute started to publish Revue internationale des Etudes balkaniques, a high-profile scholarly outlet that disseminated the findings of the most prominent European experts on the Balkans. This journal was terminated, along with the work of the institute itself, in 1941 by the order of the German occupation authorities. It was not before 1969 that the institute resumed its scholarly activities under its present-day name and within the framework of the SASA. The Balcanica became a principal platform for publishing the results of Serbian (and former Yugoslav) scholars as well as their foreign colleagues interested in different aspects of Balkan studies.
Today, more than ever, Balcanica reflects the original aspirations of its founders: its aim is to publish articles of the highest standard which deal with the Balkans from prehistoric times to modern age and through the prism of a number of disciplines. These encompass archaeology, anthropology, ethnography, history, art history, linguistics, literature, law. Such orientation perfectly fits with the most recent scholarly trends in humanities and it will contribute, along with other sustained efforts to further advance the quality and impact of its issues, to Balcanica’s finding its place among the top internationally-renowned journals of this kind. In order to increase our visibility and reach as wide readership as possible, the Balcanica is published in English language with the exception of a small number of articles written in French or German.
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ISSN: 0350-7653
eISSN:2406-0801
Pages
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- The Russian Secret Service and King Alexander Obrenović of Serbia (1900–1903)
- The period of 1900-1903 saw three phases of cooperation between the Russian Secret Service (Okhrana) and King Alexander Obrenović of Serbia. It is safe to say that the Secret Service operated in Serbia as an extended arm of the Russian Ministry of Foreign Affairs, i.e. of its diplomatic mission in Belgrade. Its goal was to fortify the position of Russia in Serbia after King Alexander's wedding and the departure of his father, ex-King Milan (who abdicated in 1889 in favour of his minor son), from the country. The Serbian King, however, benefited little from the cooperation, because he did not receive assistance from the Secret Service when he needed it most. Thus, the issue of conspiracy against his life was lightly treated throughout 1902 until his assassination in 1903. In the third and last period of cooperation, from the beginning of 1902 until the King's assassination on 11 June 1903,1 the Russian ministries of Internal and Foreign Affairs forbade the agents to receive money from the Serbian King and relieved them of any duty regarding the protection of his life.
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- The Sixteenth-century Altar Painting of the Cattaran (Kotor) Fraternity of Leather-makers
- The altar painting that the Cattaran Fraternity of Leather-makers commissioned from the Venetian painter Girolamo da Santa Croce in the first half of the sixteenth century contains the images of Sts Bartholomew, George and Antoninus. The presence of the first two saints is looked at from the perspective of a long-established religious tradition, while the reasons for depicting the archbishop Antoninus giving alms to the poor appear to reside in the then prevailing religious policy and the local social situation.
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- The boundary between the domains of the Kosača and the Branković south of the Tara river
- With the partitioning in 1373 of the domain of Nikola Altomanović, a Serbian feudal lord, the old political core of the Serbian heartland was shattered and the feudal Bosnian state considerably extended to the east. The region was crossed by the Tara river, mostly along the southeast-northwest "Dinaric course". Although the line along which Altomanović’s domain was partitioned has been discussed on several occasions and over a comparatively long period, analyses show that the identification of its section south of the Tara is still burdened by a number of unanswered questions, which are the topic of this paper. An accurate identification of this historical boundary is of interest not only to historiography, but also to archaeology ethnology, philology (the history of language and dialectology in particular) and other related disciplines. The charters of Alphonse V and Friedrich III concerning the domain of herceg Stefan Vukčić Kosača, and other historical sources relating to the estates of the Kosača cannot reliably confirm that the župa of Morača belonged to the Kosača domain. The castrum Moratsky and the civitate Morachij from the two charters stand for the fortress near the village of Gornje Morakovo in the župa of Nikšić known as Mrakovac in the nineteenth century, and as Jerinin Grad/Jerina’s Castle in recent times. The župa of Morača, as well as the neighbouring Župa of Brskovo in the Tara river valley, belonged to the domain of the Branković from the moment the territory of župan Nikola Altomanović was partitioned until 1455, when the Turks finally conquered the region thereby ending the 60-year period of dual, Serbian-Turkish, rule. Out of the domain of the Branković the Turks created two temporary territorial units: Krajište of Issa-bey Ishaković and the Vlk district (the latter subsequently became the sançak of Vučitrn). The župa of Morača became part of Issa-bey Ishaković’s domain, and was registered as such, although the fact is more difficult to see from the surviving Turkish cadastral record. The župa of Morača did not belong to the vilayet of Hersek, originally established by the Turks within their temporary vilayet system after most of the Kosača domain had been seized. It was only with the establishing of the Sançak of Herzegovina that three nahiyes which formerly constituted the Župa of Morača (Donja/Lower Morača, Gornja/Upper Morača and Rovci) were detached from Issa-bey’s territory and included into the Sançak of Hercegovina. It was then that they were registered as part of that Sançak and began to be regarded as being part of Herzegovina.
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- The contracts in 'other” languages and Ottoman Shari’ah Court (16th - 18th C)
- Between the 16th and 18th centuries, as subsequently as well, non-Muslim subjects of the Ottoman Empire used as lawful proof in the Shari’ah court various documents, contracts, written in non-Ottoman languages. What is particularly worth emphasizing, is the fact that these contemporary documents, written in Cyrillic script and in the Serbian/Bulgarian language, as well as those in the Greek language, not rarely involved even Muslim and non-Muslim subjects. Even very important ones: concerning payment of debts and giving land as security. On the basis of few hüccets preserved at Hilandar it has been shown that such documents were indeed acknowledged by the Ottoman Shari’ah courts, and as reliable and valid evidence. The hüccets refer to them as mōloviya/mōlōyia (ﻪﻴﻮﻠﻮﻣ) - undoubtedly derived from the Greek term omologia (όμολογία) - regardless of whether a document was in Greek or in some of the Slavic languages. Writing omologias in mixed milieus, with predominantly Christian population, shows that Muslim community sometimes accepted local customs and traditions of the zimmīs. They were influenced by local customs although there was open and more secure opportunity to register loans at kādī’s Shari’ah court.
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- The legal structure of households in Serbia and Bulgaria in the 19th century
- This scholarly work treats only the legal structure of households in Serbia and Bulgaria in the 19th century. The author's intention is to describe and present similarities and differences between the most important household's structural elements (Household Council, Household Head, Household Woman and Household Members), their relationships and status in the Ottoman legal-political order.
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- The right of the stronger
- The Focus of this study is the standpoint of the play Sisyphus and critias the leader of the thirty towards the right of the stronger. this is a question of constant interest in scientific circles, since its answer can serve as the indicator of the influence this famous theory has had. this interest has been encouraged by the fact that critias’ authorship of the play is questionable. however, the question of the author is not of primary importance for this article, because there are some arguments, among some well known ones, which were not considered and which Show that in this satire, regardless of the author and the purpose of this fragment, the right of the stronger is actually non-existant. the first argument to support this theory is that nomosphysis antithesis is nowhere explicitly mentioned although it is the crucial element of the right of the stronger. in addition there is no claim in the play that the exploitation of the strong by the week or by law accrued. the second argument is that despite the incapability of laws to prevent the secret injustice, they and their importance for the human society are depicted in a positive light. it should also be noted that, unlike callicles and glaucon, laws are created to stop the bad and not the good. the third argument is that the invention of religion is accepted as a positive achievement, which finally enables the overcoming of primeval times and lawlessness. the reflection of this argument is a positive characterization of the individual who invented the fear of gods. the fourth argument, which has not been taken into consideration so far is the way the supporters and opponents of lawlessness are described and marked as κακοί and έσξλοί in the satire only physically strong are considered as strong as opposed to callicles, where they are also spiritually superior. intelectually superior in Sisyphus is the inventor of the fear of gods who is also in favor of law and order. the fact that the strong are described as kako¿ while the supporter of law are recognized as έσξλοί is also of great importance. in other words, this division reflects strong influence of aristocratic set of values by which the έσξλοί are in every way superior to the κακοί. some other indications Show that critias cannot be listed as a advocate of the right of the stronger regardless of our previous conclusion about the play. we need to bear in mind the fact that critias has only recently been linked with the theory of the right of the stronger. in the classical period there had been non attempt to explain his ruthless politics in Athens 404/403 BC by Means of the right of the stronger. what is more, no indication that he supported this theory were found. unlike xenophon and philostratus, it is very likely that Plato and Aristotle were mild to critias Due to his family ties with Plato and his friendship with Socrates. however, all the four of them would have stated that critias was an upholder of the right of the stronger if he had actually been that. that way Socrates would have been completely acquitted of the responsibility for the crimes critias had committed, because of the possible assertion that critias was misled by this theory and succumbed to the negative influence of the sophistic teachings. based on these arguments we can conclude that there is no trace of the right of the stronger in the play Sisyphus and that critias did not support this theory. this satirical play and critias were Most probably under a great influence of aristocratic beliefs, which were often scientifically misinterpreted as the reflection of the right of the stronger.
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- The sacral topography of the Monastery of Treskavac
- The stretches of Mt Treskavac with Zlatovrh, a dominant peak in Pelagonija and its distinctive rocky landscape have offered a suitable setting for exercising austere monastic practices ever since medieval times. The sacred area formed around the Monastery of the Dormition of the Virgin in medieval times was founded on the antique sacred place of Kolobaise and the temples of Artemis of Ephesus and Apollo Euthanatos. To medieval renovation of the monastery besides the Byzantine and Bulgarian rulers, also contributed the Serbian rulers of the Nemanjić house, kings Milutin, Stefan of Dečani and Dušan. Testimonies to a stay at Treskavac were left by the Serbian nobles enochiar Dabiživ and tepčija Gradislav. The cult of the Virgin of Treskavac confirmed in the written sources beginning with king Dušan's charters to the monastery (1334-1343), left its trace both in the wall-painting of the monastery church and in the activity of manuscript copying cultivated in this monastic center. Over the centuries, many pilgrims, from the royalty local lords and members of well-to-do families to priests and monks Orthodox Christians but also non-Christians, came to show their respect to the Virgin of Treskavac. A small cave church has been recently registered in the immediate vicinity of the monastery. An evidence of the eremitic way of life, it confirms the information contained in king Dušan's charters. Namely, they compare the way of life of the monks of Treskavac with the ascetic practice of Mount Athos and Mount Sinai. The area of Mt Treskavac also shows several rock paintings with a cultic function. This authentic manner of marking out a sacred area may be explained by the prophylactic role of the Virgin, or a Christian saint, in a barely passable, perilous landscape. Springs and drinking fountains constitute another important element of the monastery's topography. Through the monks' continuous and devout effort put into shaping the landscape, the fresh and icy cold water from the mountain springs has been captured and channeled into drinking fountains for the use both of the dwellers of the monastery and of pilgrims.
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- The triad Zeus, Herakles and Dionysos a Contribution to the Study of Ancient Cults in Upper Moesia
- The triad Zeus, Herakles and Dionysos has been attested in Upper Moesia by the relief from the village of Bukovo near Negotin, eastern Serbia. The Roman supreme god was frequently shown in association with other deities but the presence of Bacchus and Hercules in such associations is Greek rather than Roman in origin. The association of Liber and Hercules was promoted by the emperor Septimius Severus, a native of the city of Leptis Magna whose patron gods were concurrently Liber and Hercules. Septimius even granted the dii patrii a sort of official recognition as patrons of the dynasty he founded. The village of Bukovo where the relief was found had not been known as an archaeological site. There is no specific evidence for the worship of Jupiter in that area, while the worship of Herakles is attested on the sites of Rovine and Tamnič near Negotin. The relief is close to north-Macedonian reliefs in style, and reflects Hellenistic and Thracian influence in associating the cults of Dionysos and Herakles. The depicted deities are compatible and close to Septimius Severus' official religion. The central position of the supreme god indicates his importance as well as the fact that the other two deities are associated to him, as his children patrons of nature and fertility in the underground and aboveground worlds. It is also important to note that the relief confirms Hellenistic religious influences in the area of the Upper Moesian limes.
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- The ways of suffering in the Balkans
- The paper proposes a re-examination of the hitherto supposed Latin ancestry of Rum. păţi, Arum. pat, Alb. pësoj, Bulg., Bя, Mac. пaти, S.-Cr.. _.-C all meaning "to suffer, endure, etc." and argues in favour of Greek πάσχω i.e. πααίνω as the more probable common ultimate prototype, rather than VLat. *patire Lat. patior.
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- Three comments on late Antiquity history
- The author suggests corrections in reading the inscription CIL III 4002 lines 3-7 (see pp. 1-2). The formula q(ui vixit) ann(os), lines 3-4, was common in Late Antiquity, unlike the previous reading...ann(orum), which was typical for the Early Empire. L.5 memoria frequently appeared in funerary monuments in Late Antiquity. L. 6 Instead of unlikely collegae, the complement colloc(avit or –erunt) has been suggested, according to analogies sedem conlocasse (Siscia, CIL 3996) sepulcrum (!) collocavit, with the Christogram ( Siscia,CIL 3996a). The inscription can be more precisely dated with regard to the Christogram. In nearby Sirmium, this symbol repeatedly appears in epitaphs, whether unaccompanied, or between the letters a and w. According to a dated inscription with a Christogram from Constantius times the entire group of inscriptions bearing this symbol may be supposed to have originated from mid-, or, at the latest, second half of 4th century (notes 2-4). Durostoranus (Amm. Marc. XXXI 15, 6) In the paragraph referred to above: Verum introire non ausus, qui missus est, per Christianum quendam portatis scriptis et recitatis, utque decebat, contemptatis parandis operibus dies et nox omnis absumpta (ed. W.Seyfarth, Leipzig 1978), the author instead of the reading to date, christianum, suggests the restitution of the Codex lection Vat. lat. 1873 dirist(r)anum, which would be the adjective derived from the toponym D(i)ristra, a variant of Durostorus, cf. Zonara (XVI 12) e/n Dorosto$lw...toy#to d h% Dri$stra e/sti. Further on, (...scriptis et recitatis, utque dicebat, contemptatis, parandis operibus dies et nox omnis absumpta), two differently noted or emendated points are present. The one is ut dicebat, in a later manuscript, and in Seyfarth's critical edition changed into ut decebat. This emendation is not necessary: the emissary said that he had taken the letter and given the message that was ignored by the inhabitants, and not "given the message as was befitting". That would therefore, mean that between the other two options, contemptatis (=contemptis, cf. note 13) and contemplatis, the former should be decided on. On terms Ecclesia and catholica in Early Christian texts from Sirmium The term Ecclesia catholica is found at the end of Passion of St. Irenaeus (executed in AD 304), in his prayer (cf. above, p. 6, with note 15). The syntagma indicates rather that the Passion originates from the era of struggle against heresies (second half of 4th century), when it was necessary to emphasize that Irenaeus was a member of Orthodox Church, than that it dates from the first third of the century, when the discussed syntagma stood for a united, universal, ecumenical Church (note 19). This is concurrent with the absence of ecclesia catholica in Passions of other Sirmium martyrs, on epigraphic monuments, (note 16) and in Altercatio- debate, conducted in January 366, between Semi-Arian Bishop Germinius and layman Heraclianus (note 17).
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- Upper Moesian Bacchic Worshippers as Reflected in Jewellery and Cosmetic Objects
- The paper looks at the anepigraphic material such as jewellery and cosmetic objects recovered from the province of Upper Moesia. The quality of the material used in their manufacture, their findspots and iconography, serve as a basis in an attempt to shed light on the origin and social status of Bacchic worshippers in that part of the Roman Empire.