Zbornik Radova Vizantološkog Instituta

: Are the classical historical geography of the Byzantine world and Gis technology a contradiction?; The article highlights the latest developments in the field of Digital Humanities. It indicates in which ways these technologies are already used in the historical and geographical science throughout the world and how they could be integrated systematically into Byzantine Studies. In the first part of the article international projects, which are based on GIS (Geographic Information Systems), and their links in the World Wide Web are presented. In the second part the author shows on the basis of his scholarly results on the historical geography of Byzantine Macedonia, how medieval written sources can be transferred into digital format in order to achieve a higher level of spatial data analysis. The neglect of this important and recent scholarly approach in the 21st century could lead to the marginalisation of Byzantine Studies in general, and of the historical geography of the Byzantine Empire in particular. [Projekat Ministarstva nauke Republike Srbije, br. 177015: Hrišćanska kultura na Balkanu u srednjem veku: Vizantijsko carstvo, Srbi i Bugari od 9. do 15. veka]

: Areopagitova simvolika čovečjeg tela u prevodu inoka Isaije; (francuski) Isaija, moine serbe érudit, ermite et rénovateur de plusieurs monastères du Mont Athos, a achève, peu de temps âpres la bataille de la Maritza (1371), la traduction du grec en ancien serbe, de tous les écrits du Pseudo-Denys Aréopagite (Corpus Areopagiticum). Outre le texte principal de l'Aréopagite, il a également traduit toutes les interprétations et scholies de Maxime le Confesseur. Ce travail d'Isaija a très rapidement connu une forte diffusion parmi les Slaves orthodoxes. En attestent plus de soixante-dix copies, de rédaction serbe, russe ou bulgare, aujourd'hui conservées. Parmi celles-ci la plus ancienne est celle conservée dans la Bibliothèque nationale de Russie a Saint-Pétersbourg (collection A.F. Hilferding, n¿ 46), avec ses filigranes de 1370-1371. Un groupe de slavistes de Berlin et de Saint-Pétersbourg ont entrepris, il y a de cela déjà une dizaine d'années, la préparation en commun de la publication de ce manuscrit. Celle-ci devrait voir le jour sous forme de cinq tomes. Ce groupe de chercheurs considère, entre autre, que le manuscrit de la collection de Hilferding est un texte autographe du moine Isaija. Toutefois, déjà en 1980 l'auteur de ce travail a montre dans son ouvrage consacre au moine Isaija que ce manuscrit ne saurait être autographe, pour la raison qu'on y reconnaît deux écritures. Il est bien sur toujours possible que l'une d'elles soit d'Isaija. En tout état de cause, ce dilemme sera résolu lorsque paraîtront les photocopies de l'ensemble du manuscrit qui compte 329 feuilles. Le principe suivi par Isaija dans son activité de traducteur était qu'il fallait donner une traduction la plus fidèle possible, c'est-a-dire mot a mot, en rendant chaque morphème, etc., raison expliquant la difficulté de comprendre aujourd'hui le texte d'Isaija. A titre d'exemple, nous reproduisons dans ce travail un article de l'essai intitule Sur la hiérarchie céleste (XV, ‡ 3). Cet essai est accompagne d'un lexique serbe-slave - grec, puis de sa traduction en serbe moderne.

: Argiri; (francuski) Les sources éditées depuis la monographie de J.-Fr. Vannier et la publication dans l'article cidessous de nombreux sceaux inédits permettent de renouveler la prosopographie des Argyroi en augmentant de manière sensible le nombre de membres connus de cette famille, qui, avec Romain III, conquit le sommet de l'État. Les sceaux autorisent également à préciser le statut social de plusieurs dignitaires porteurs du nom.

: Aspect visuel de la deification selon Denys L’areopagite; One of the thinkers who intellectually consolidated deification and gave it a solid doctrinal basis, which has remained fundamentally important until today, was (Pseudo)-Dionysius the Areopagite. His entire thought was dedicated to the deification of all creation, and ultimate goal was "the cloud of unknowing", in which the soul, following the ascending path of apophatic theology, reaches mystical union with God. The ascending process starts with material objects, symbols, through which God manifests Himself to humanity. Given the reality of the human person, who is called upon to receive the revelation, the Divinity cannot be perceived without the help of mediators that, for Dionysius, were "sacred veils" beneath which the divine light is hidden. The aim of this article is to highlight the role of visual elements (material objects, symbols) as the starting point in the process of deification, and in the context of the aesthetic elements of Christianity and the Church’s doctrine of deification, which owes its foundation to the Areopagite.

: Aspects of reception of classical heritage in biography of despot Stefan Lazarević of Constantine the Philosopher; The reception of the classical book heritage in the Biography of Despot Stefan Lazarević of Constantine the Philosopher (of Kostenec) is noticed through the conspicuous reminiscences on classical antiquity, but it is also manifested through the use of artistic procedures of classical literature and the author’s high estimate of the accomplishment of pre-Christian Greek thought. In the first two types of classicism Constantine surpasses other medieval Serbian writers, while in the third he is unique among them, so his relying on classical tradition in this work is the result both of literary conventions caused by the choice of the genre of secular biography and of his belonging to the most liberal section of medieval Christian intellectuals.

: Aspekte der politischen verflechtung des patriarchen in der mittelbyzantinischen zeit; The patriarch of Constantinople became an important political factor in the middle Byzantine period. Three aspects will be discussed: 1. Responsibility for the inauguration of the ruler, 2. Support of usurpations and political coups, 3. Mediation.

: Autocrate negli encomi imperiali di Michele Psello (1018-1081); In the imperial encomia of Michael Psellos (1018-1081?) the terms αυτοκράτωρ and βασιλευς are not equivalent and the former appears quite rarely. One may deduce that αυτοκράτωρ is not a generic term but has a specific meaning which indicates that the emperor has delegated his executive power to a minister. The term βασιλευς, instead, simply indicates an emperor. The term αυτοκράτωρ was used mainly when the μεσάζωυ was Constantine Leichoudes (1042-1050). Therefore the term αυτοκράτωρ actually indicates not only the delegation of executive power to a μεσάζωυ but also that a certain cultural current was present at court to which belonged Psellos. Moreover, the term αυτοκράτωρ is employed as an adjective with moral connotations. Such an understanding of the meaning of αυτοκράτωρ implies that the encomia were written for the person of the emperor but also included the culture of his μεσάζωυ.

: Belgrade as new Jerusalem; In the Vita of despot Stefan Lazarević, Belgrade is compared to Jerusalem The use of this topos is aimed at a social construction of meaning within the framework of historically determined cultural discourse, based on the premise that culture itself can be observed as a complex system of signs constantly open to redefinition. This implies that the approach to its more profound understanding must rely on a method based on reconceptualization of the problem of text and context. Therefore, the true object of investigation becomes the relation between text and society whose activities are themselves perceived as a sort of behavioral text, in which that relation functions as two homologous systems of signs. As a result, our attention is focused on activities which produce social and cultural phenomena and objects — actually on the means by the use of which a world filled with meaning is created. Apart from texts, those means, as real as the text itself, belong to the instruments of creating sacred space or hierotopy, a phenomenon historically recognized as translatio Hierosolymi. Beyond any doubt, in the eyes of homo medievalis, the absolute paradigm of hierotopic activity is Constantinople the capital of the Empire and universal model through the emulation of which or through the appropriation of whose elements of identity (ranging from cults of saints to visual identity) throughout history, and in particular in the later middle ages (especially following the events of 1204), a growing number of other points in the Christian oikoumene gains the status of center as a God-chosen and God-protected place — Arta, Trebizond and Nicea, Paris and Venice, Novgorod and Moscow, to name just the most prominent examples In investigating the case of Belgrade, attention is focused on the modes and vehicles of hierotopy which in the days of despot Stefan Lazarević (1402-1427) were laid as the foundation of likening Belgrade and Jerusalem as the utmost example of sacral space and their relation to the universal prototype of translatio Hierosolymi realized in Constantinople. Although related to that of Trnovo (relics of Agia Paraskevi were translated from Bulgaria to Serbia and encomiastic rhetoric developed within the Trnovo literary school was adopted in the Serbian milieu through the engagement of Constantine the Philosopher from Kostenec as the author of the highly learned and sophisticated text of the despot's Vita), the program of Belgrade appears to have more universal pretensions. Its emulation of Constantinople as a means of sacralisation is corroborated by a considerable number of phenomena in its hierotopy: the dedication of the city to the Virgin, the presence of her miracle working icon of the Hodegetria type (possibly even relics related to Mary), visions of her intercession and protection in the skies above the city, but above all the presence of imperial relics of the highest rank namely those of the first Christian emperor, Constantine the Great, and the holy empress Theophano (wife of Leo VI the Wise, dynastic saint of the Macedonians). As for topography, in the text of the despot's Vita the entire city is referred to as eptalophos polls, a notable Constantinopolitan epithet, while the location of its metropolitan see with the church of the Dormition of the Virgin is, in accordance with its dedication, likened to the Valley of Kidron and Gethsemane. Thus, although it is not the first sacral focus of the Serbian medieval state, Belgrade, as opposed to its monastic predecessors in that role — Chilandar, Studenica and Žiča, is the first such center created on an urban matrix and with a program of hierotopy focusing not on national but rather universal cults, a locus envisaged as the point of salvation drawing all the nations of the oikoumene. Such a concept of Belgrade as the capital of the Serbian state in the days of despot Stefan Lazarević is only one constituent part of a broader phenomenon of appropriating Constantinopolitan models as instruments in the process of sacralisation of the entire space of his state aimed at welcoming the eschatological reality expected to arrive with the year 7000. At the same time, this process was perceived as a political instrument, a true shield of divine protection against imminent Turkish threat. In the act of translating and mapping of sacred space, in asserting the occurrence and circulation of divine presence throughout the despot's land, other places, alongside Belgrade, also played an important role. Belgrade, politically certainly of utmost importance, together with its holy mountain located in its immediate vicinity, on Mt. Kosmaj, marks the northernmost point of that hallowed ground. Its southern perimeter is marked by Kruševac, Kalenić, Ljubostinja and other sacral focuses of so-called Morava Serbia while its ideal center so to speak, could be located in Manasija itself, despot Stefan's mausoleum or, in the words of Constantine the Philosopher, that other city which has the path towards celestial Jerusalem and is its likeness. .

: Beograd u XII veku - tvrđava-grad-polis; (francuski) L'histoire de Belgrade au XIIe est documentée par diverses sources historiques qui, toutefois, relatent pour l'essentiel des événements liés à l'histoire de la ville à cette époque. En ce sens, compte tenu de la position de la ville sur les rives de la Save et du Danube, c'est-à-dire pour l'époque, sur la frontière nord de l'Empire byzantin face au royaume de Hongrie, les guerres opposant ces deux Etats constituent le thème le plus fréquemment des écrivains médiévaux. S'agissant de la ville même les sources du XIIe siècle ne nous en offrent aucune description précise. Les auteurs grecs et latins se contentent le plus souvent de faire état de quelques données de base à son sujet, évoquant sa position géographiques et son aspect. L'auteur de ce travail communique une partie des résultats d'une analyse comparative des données sur Belgrade au XIIe siècle contenues dans les oeuvres des contemporains et témoins visuels. Particulièrement importantes sont ici les données conservées dans l'oeuvre historique de Jean Kinnamos, qui a séjourné à Belgrade en 1165, puis les données tirées du texte du Pseudo-Ansbert sur la croisade de l'empereur allemand Frédéric Ier Barberousse (1189), les données des sources hongroises (Chronicon pictum Vindobonense), ainsi que les résultats des fouilles archéologiques effectuées sur le site même de Belgrade. Jean Kinnamos désigne toujours Belgrade comme une poliz et les sources latines comme une civitas. On rencontre aussi le terme arx désignant une partie de l'agglomération ceinte de remparts. La ville fortifiée de Belgrade s'est développée au moyen âge sur l'aire de l'ancien camp militaire romain de Singidunum. Cet espace était alors utilisé afin de répondre aux besoins militaires et administratifs de l'Empire byzantin. L'époque des Comnènes (1081-1185) voit ainsi la formation a Belgrade d'un important centre militaire et administratif sur une frontière menacée. Le château de petites dimensions (136 *60 m) mis au jour lors de fouilles archéologiques systématiques dans la partie appelée Ville Haute n'était qu'une partie de la ville fortifiée. Avec le temps l'agglomération urbaine a débordé à l'extérieur des remparts, mais lors des nombreuses guerres c'est elle qui a été le plus exposée aux destructions. Belgrade faisait partie des anciennes villes épiscopales de l'époque romaine et byzantine.

: Berroia in Stefan Dušan's politics; Being one of the most important cities in Macedonia, Berroia automatically entered the horizon of Serbian politics once Stefan Dušan got involved into the Byzantine Civil War during the forties of the fourteenth century. The King's previous invasion of Macedonia, in the thirties, had been aimed directly towards Thessalonica and was a failure. Thus, in the second phase of his politics, in which Macedonia was used as a backing in the striving for the Empire, Thessalonica was temporarily left aside, although not before first Serres and then Berroia had been captured, so as to leave it completely isolated. Initially, it was Serres rather than Berroia that Dušan was focused on, its conquest in September 1345 leading immediately to the proclamation of the Empire. Afterwards — in the first half of 1346 — Berroia was also conquered and turned into an important Serbian stronghold, Thessalonica being thus cut off, which enabled the Serbs to await a more favorable time to capture it. At the same time, the conquest of Berroia paved the way for the Serbian invasion of Epirus and Thessalia. Emperor John VI Cantacuzenus was certainly aware of the consequences of such a strategic constellation. Thus, when he finally managed to neutralize the Zelots in Thessalonica, his first move towards the change of the situation was to recuperate Berroia and surrounding towns. This was such a severe blow for the Serbs, that it immediately became clear that even Dušan's imperial power might be endangered if his position in Macedonia further weakened. He reacted promptly and recaptured Berroia and other strongholds he had lost. The conquest of Berroia was lead by the nobleman Radoslav Hlapen, who first acted as a governor on behalf of Dušan, and after the death of the Emperor practically as an independent ruler of that part of Macedonia.

: Between destiny and reality; This paper deals with prophetic and messianic ideological constructions found in Serbian literature of the Ottoman period. Prophetic accounts developed in two connected directions among the Serbs in this period. On the one hand, old Byzantine-Slavonic prophetic narratives (for example the Revelation of Pseudo-Methodius, the apocryphal Visions of Daniel, the Oracles of Leo the Wise) were copied and actualized according to the politico- historical context. On the other, new anti-Ottoman and anti-Islamic prophetic accounts were created. Serbian and South-Slavonic prophetic notions were mostly concentrated on the impending doom of the Ottoman Empire and the legendary emperor of the “last times”, who was supposed to vanquish the Ottomans. Moreover, the Serbs tried to understand the new historical context of the Ottoman period and perceive it through the theological prism. Therefore they started creating a suitable messianic perspective of their destiny with the help of old, well-known ideas from the Nemanjić period (for example the idea of “new Israel”). Both prophetic and messianic ideological constructions seemed to be consoling ideas, which were created to highlight the memory of the magnificent past in the dramatic period of the Ottoman conquest and domination.

: Bibliografija Ninoslave Radošević; Kao osnova za sastavljanje ove bibliografije poslužili su spiskovi radova prof. Ninoslave Radošević, koje je ona sama sastavila. Sastavljač bibliografije, koji snosi odgovornost za moguće propuste, pronašao je samo nekoliko radova koji nisu bili uključeni u pomenute spiskove. .

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