Ženata v bălgarskoto srednovekovie:
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Abschlussarbeit Buch |
| Sprache: | Bulgarian |
| Veröffentlicht: |
Plovdiv
Fondacija Bălgarsko Istoričesko Nasledstvo
2011
|
| Schriftenreihe: | Srednovekovna biblioteka
5 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | In kyrill. Schr., bulg. - Zsfassung in engl. Sprache u.d.T.: Women in the Bulgarian Middle Ages |
| Beschreibung: | 409 S. Ill. |
| ISBN: | 9789549198379 |
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Datensatz im Suchindex
| _version_ | 1806960800843169792 |
|---|---|
| adam_text |
Съдържание
Предисловие
Vii
Увод
1
I.
Представата
за жената
15
1.
Езически модел
17
2.
Християнски модел
43
И. Правото и жената
97
1.
Брак и сексуални отношения
99
2.
Имущество
175
3.
Съдебно производство
203
III.
Жената в обществено-политическия живот
211
1.
Социално-класова принадлежност
213
2.
Икономическа дейност
218
3.
Културно-религиозни занимания
250
4.
Изяви на политическата сцена
277
Заключение
355
Съкращения
365
Библиография
367
Показалец
391
Women in the Bulgarian Middle Ages
399
Women in the Bulgarian Middle Ages
Mediaeval Bulgarian history has been attracting scholars' attention
for decades and the scant evidence has been analyzed from all sorts of
aspects so that now there is hardly any problem which has not been in¬
cluded in some research or another. The same goes for gender studies as
well. However, the interest in this field of knowledge is quite sporadic.
Art experts have been the most consistent so now we have detailed de¬
scriptions of female images depicted in miniatures, and frescoes. The
least attention has been paid to the mediaeval Bulgarian religious, ethic,
esthetic, social and political conceptions of women. As a whole the topic
about women in mediaeval Bulgaria has not been a subject of special in¬
terest neither in the Bulgarian, nor in the foreign historiography.
This book offers an overall research on the history of mediaeval Bul¬
garian women trying to encompass all aspects of life over the whole peri¬
od of existence of Bulgaria during the Middle Ages. There are several cir¬
cles of issues. The first one is connected with the groundlessly ignored so
far topic of mediaeval notion about women. Conceptions about women
in a society are part of its world-view. They reflect objective living condi¬
tions and are a sign of the cultural level of the time. Restoring the then
conceptions about a woman's personality and her role in the family and
social relations means restoring that way of thinking, which explained
and sometimes determined one phenomenon or another from the real
life of women in mediaeval Bulgaria.
The very fact of sexual differentiation is purely biological but as every
biological phenomenon, connected with humans it reveals itself in peo¬
ples life in a social, i. e. historically affected form. That is why concep¬
tions of women can be found in all forms of public conscious, but most of
all in the ethic system, which regulates peoples relations and behaviour
in all spheres of public and private life. From time immemorial sexual
division was connected with numerous norms, taboos, and restrictions
400
WOMEN IN THE BULGARIAN MIDDLE AGES
which despite being biological in their nature and origin obtained neces¬
sarily social sanction in social environment and thus turned into norms
of public ethics. Ethics in its turn usually was religiously sanctified. The
same goes for the entire mediaeval ideological model of the woman. Re¬
ligious ideas were the main and dominant element in it. They on their
part were in solid bilateral connection with the other elements
-
ethical,
social and political and esthetic notions and terms about women. The
defining significance of religious concepts was determined by the cru¬
cially important function of religion.
The first chapter of the book is devoted to the task of revealing as
much thoroughly as possible the mediaeval model about the woman,
about her place and role in society, the term ideological model constitut¬
ing the combination of religious, ethic, social and political and esthetical
notions, concepts and ideas about women characteristic for the mediae¬
val Bulgarian society.
The second circle of issues is connected with the legal status of wom¬
en in mediaeval Bulgaria. Law as one of the main regulators of human
behaviour in society contains essential data about the status of women
in certain times. During Middle Ages there was close connection be¬
tween law and the other social regulator
-
religion. Legal awareness of¬
ten merged with religious one and terms such as "sinful" and "criminal"
coincided in many aspects. Although the religious system had leading
place during the Middle Ages in comparison with law, the interaction
between them was two-way. Legal and religious norms concerning one
and the same matter were very close, sometimes identical in their pre¬
scripts. Canon law reflected most directly the religious concepts and was
in full accordance with them. Secular and canon law intertwined closely
together and defined the place and role of women in mediaeval Bulgar¬
ia.
All data about women's rights and obligations that can be found in
mediaeval Bulgarian legal sources are thoroughly analyzed in the sec¬
ond chapter of the book. Restoring the legal model about the role of the
woman in the family and society encounters series of specific problems,
caused by the specificity of the sources and of the mediaeval Bulgarian
law. Sources are mainly written legal codes believed to have been used in
Bulgaria in the period after the conversion till the Ottoman conquest.
WOMEN IN THE BULGARIAN MIDDLE AGES
401
As regards the status of women in pagan Bulgaria the main source of
information are the traditional customs, connected with women.
When working with mediaeval law codes numerous questions arise,
great part of which remain without answers. The difficulties appear even
when one has to define the range of the sources as it is not known which
law codes were in force within the boundaries of the Bulgarian state. Ac¬
cording to the prevailing opinion in the historiography those were main¬
ly the following codes: The Law for Judging People; the Slavic transla¬
tion of the
Écloga;
the Kormchaya. The Answers of Pope
Nikolaus
I
can be used only when they contain information about the law customs
which existed in Bulgaria before the conversion. The court orders rec¬
ommended by the Pope for one or another case cannot be considered as
part of the mediaeval Bulgarian legislation as there is no evidence that
these orders were applied in the country.
The chronological frames of application of most of the above men¬
tioned law codes are not clear but there is a general agreement that the
codes were one and the same during the entire Christian period of the
existence of the Bulgarian state. Defining the time of action is a problem
not only in connection with the codes as a whole, but also with the dif¬
ferent editions of them or of some of the articles in them. This does not
allow the researcher to distinguish some development of the legal status
of women and it reveals itself as something invariable.
Another problem arising when legal sources are used is connected
with the way laws were applied in the mediaeval Bulgarian society. There
are several reasons which prevent the researcher to solve this problem
in a satisfactory way. The first one, traditional for the Bulgarian histo¬
riography on Middle Ages, refers to the almost complete lack of legal
documents from that time. The rest of the reasons derive from the char¬
acteristics of the mediaeval legislation.
To begin with there is no thoroughness or system in treating the legal
matter. The mediaeval Bulgarian law codes comprised only some of all
legal spheres. And they were not regularized completely but only partial¬
ly and in casuistically made corpora delicti. Mediaeval legislators rarely
rose to principal generalizations, to basic terms including all the cases of
the regulated legal sphere. The way laws were formulated left untouched
numerous similar legal questions, whose solution could have been found
402
WOMEN IN THE BULGARIAN MIDDLE AGES
only by amplifying interpretation of some norm. The broad opportuni¬
ties for such application of the mediaeval legislation creates not only the
risk the researcher today to get false notion about the law of that time
but also probably created conditions then, in the Middle Ages, to take
different decisions on specific legal issues untouched in the law.
Another serious question about mediaeval written legislation refers
to the degree of its application in everyday life. The traces of Bulgarian
legal customs in the borrowed Byzantine legislation, the inadequacy of
the written law are enough evidence proving the great significance of
the traditional customs believed to have remained in action during the
whole mediaeval age. It can be said that the state authority went slowly
and gradually into the everyday life of its subjects. For a long period sig¬
nificant part of the legal ties affecting the status of women, which were
mainly from the criminal law, family law and law of estate, were not ac¬
tually the subject of state intervention, i. e. they were not solved by the
prescripts of the law codes but by customs.
Therefore, in order to restore the legal status of women, which was
characteristic for the greater part of the Bulgarian population we have to
know the traditional legal customs. The evidence which we have though
is piecemeal, scarce and precarious. Yet, as far as there is some evidence
about the pagan customs it is analyzed in the second chapter of the book
as those customs were regulating the law order in the state and the legal
status of women depended on them.
The peculiarities of the sources revealed and the goals set to be
achieved in the first two chapters of the book define the main aim of
the last part, which is to try to reveal the real presence of women in the
economic, religious and political life in mediaeval Bulgaria. The status of
women as it was defined in Christian religious and legal written sources
was actually the one which was recommended. To what extent the rec¬
ommendations and requirements were turned into reality, i. e. to what
extent the religious, ethical, esthetical and legal concepts of women and
their role corresponded to the real status of women; how much the ideo¬
logical and legal model affected reality in mediaeval Bulgaria
-
those are
questions that seek their answers in the third chapter. The aim eventually
is to compare notion and reality (as they are reflected in the sources) in
order to obtain as complete a picture of the status of women in mediae-
WOMEN IN THE BULGARIAN MIDDLE AGES
403
val
Bulgaria as possible.
The research of history and role of women in any country during
the Middle Ages depends on sources which do not allow the scholars to
reach conclusive generalizations. That is why such generalizations cannot
be seen even in research devoted to the mediaeval history of women in
West Europe or Byzantium although there are by far much more sources
than for the woman in mediaeval Bulgaria. The difficulties come from
the indisputable fact that as a whole the Middle Ages were a period of
time when culture and especially written culture was created mainly by
men. And those men were predominantly clergy men and therefore sig¬
nificantly affected by the attitude towards women which was typical for
Christian religion. It is only natural then that the written sources which
contain information about the religious, ethical, esthetical, social, politi¬
cal and legal notions about women reflect the unity and contradiction
between the two genders mainly or exclusively from the man's point of
view; and the sources revealing real life reflect mainly the deeds of men,
because unlike women, men acted outside the family and their actions
became a matter of common knowledge.
These circumstances are the main reason why the sources about the
history of women in the Middle Ages are not only scarce, but sketchy
-
the evidence is partial, and what's more, unevenly distributed in time,
due to which the phenomena cannot be followed in their development.
The only thing which all those factors allow us to present as a final
generalizing result of the research of the history of women in mediaeval
Bulgaria is establishing and formulating of some common trends about
women in general regardless of their social status. During the Christian
period these trends acquire more specific outline for the aristocratic
women and most of all for the rulers' wives.
There is least evidence about the women in Pagan Bulgaria and still
the preserved records of the past allow us to achieve some notion if not
about the real life of women, at least about the attitude of the pagan soci¬
ety towards the woman as a human being different from man and about
the place which that society assigned to her. The analysis of different
sources, made in the first chapter, brings the conclusion that the attitude
of the Slavs and
Bulgars
towards the woman and their concepts about
her role in the society depended on the specific biological functions of
404
WOMEN IN THE BULGARIAN MIDDLE AGES
the woman, on her ability to bestow life and preserve humankind. This
is what defined the positive pagan appraisal of the role of women, con¬
ceived as crucial. The pagan notion of women, unlike the Christian one,
reflected more directly reality as it was based on solid objective ground.
The evidence about real life of women in pagan Bulgaria is extremely
scarce so it is impossible to compare notions with reality. There are some
data though which show that there were customs with real regulative
function, aiming to provide women with material resources necessary for
the existence of the woman herself and for the raising of her children.
The positive attitude of pagan Bulgarians towards the woman as wife
and mother coexisted along with almost complete exclusion of women
from the social and political life. Women were not allowed in the high
spheres of political life during the whole pagan period. However, the
restriction of women within the family with the functions of wife and
mother were not connected with certain tendentious attitude towards
female human beings as it was during the Christian period. It seems that
this restriction was perceived as naturally deriving from the specific bio¬
logical essence of women and was not used to contrast the qualities and
abilities of the two genders which was typical for the Christian ideologi¬
cal model and which was due to the strong ascetic trends in Christian¬
ity. Regardless the scarce information it can be stated that the religious
and traditional legal concepts of the pagan Bulgarians about the status
of women coincided to a great extent with reality or at least were much
closer to it than the concepts, typical for the Christian era. This was due
to the necessity legal customs to solve everyday problems in all their va¬
riety and to the lack of powerful and wide interference of intermediating
institutions
-
state or ecclesiastical
-
in real life.
In Christian society the distance between concept and reality in¬
creased significantly. Biblical dogmas and Christian asceticism left a
profound imprint on Christian ethical, esthetical, legal, social and po¬
litical concepts about the woman. The prevailing and defining idea in
them was that the woman was an inferior creature in comparison with
the man. She had to obey the man
-
the father or the husband
-
live
in submission and silence so that she did not show the numerous de¬
merits conceived as typical only for women
-
their legacy from Eve the
Progenitress. The woman in the secular world was respected only as a
WOMEN IN THE BULGARIAN MIDDLE AGES
405
submissive and loyal lawful wife and her positive qualities, as far as they
were acknowledged, were estimated only from the point of view of her
husband or were associated with her God-abidingness but almost never
were women appraised for their personal virtues and merits. The attitude
towards the woman saint was the only one which was not defined by
her behaviour towards the man because the feats with which the woman
saint strove to achieve Christian perfection took her above sexual dif¬
ferences. Only such women were given the credit for having strength of
spirit and merits which were considered typical for men and only such
women were allowed to act outside the family in public. Such was the
Christian ideological model. However, the defining underestimating
concepts about women affected even the model of female saints. We can
see this in the fact that the possibilities for intellectual development and
public activity allowed to the female saints were related only to religious
deeds
-
such as dissemination of Christian religion, strengthening its
position, dogmas and ideals.
Unlike the notion of ordinary women, the image of the female saint
found quite restricted reflection in reality and was connected with the
monasticism among women. Even though the evidence is little it shows
that there were nuns in mediaeval Bulgaria. They were cut off from
worldly delights and concerns and had to follow the example of the fe¬
male saints. Christian ascetic ethical and esthetical concepts had most
powerful and direct effects on the life in convents. As a whole the great¬
est coincidence between recommended and real behaviour was in the
religious life of women
-
nuns and lay women alike. Donation to the
church, almsgiving and all kinds of piety and charity, which were the
most persistently propagated norms of women's behaviour, became the
only commonly accepted form of public activity for women. Such activi¬
ties are presented in the sources as the most important factor in defining
the ethical image of the woman outside the family. Naturally the aristo¬
cratic and wealthy women had better possibilities to demonstrate piety
and devotion than the poor women. The real power of religious concepts
in women's life in mediaeval Christian Bulgaria can be detected only if
we find the motives behind the religious acts, described in the sources.
Some of those acts as far as we can judge from the scarce evidence were
due to religious beliefs; others were the result of pure material interests
406
WOMEN IN THE BULGARIAN MIDDLE AGES
or circumstances which did not depend on the woman. What was the
ratio between these two types of motives is hard to say.
Religious or not, women had extremely restricted possibilities to
act outside the family even in the religious sphere, where Christian reli¬
gion in its orthodox form assigned to women mainly the role of a silent
spectator. Women's participation in heretical movements in mediaeval
Bulgaria was an attempt to break the narrow frames and restrictions,
postulated by the Orthodox ideological model about the woman, as the
women who took part in such movements could have quite unusual life
outside marriage and away from the heavy chores of wife and mother.
Women's participation in heretical movements reveals certain lack of
satisfaction from what women received from the church or society, and
as a whole from what they received from life.
The concepts about the role and place of women in the family and
society, found in the mediaeval Bulgarian written law codes did not pro¬
vide any different possibilities for women to express themselves. One
might say that one of the major goals of the Bulgarian Christian legisla¬
tion in reference to the woman was to protect her future or present hus¬
band's interests, and if he was dead
-
to protect the interests of his prog¬
eny. The other goal
-
guaranteeing the rights of the woman herself- was
realized mainly in one and only legal sphere namely the property law.
The concern to make provision for the woman and man is typical for the
mediaeval Bulgarian legislation. There is a distinct effort for the woman
to be provided in case her family disintegrated because of the death of
her parents or of her husband if she was married or for some other rea¬
sons. Apart from this the written legislation provided equal rights for
daughters and sons alike as heirs of their parents' property, of all kinds of
property at that. The sources we have about different kinds of property
owned by women allow us to conclude that during the whole period of
existence of the mediaeval Bulgarian state there were no legal impedi¬
ments
-
neither traditional, nor written for women to acquire owner¬
ship over immovable property. The preserved sources confirm the real
application of this legal concept as they show that some women owned
both movable and immovable property.
What attributes social authority to those legal solutions was the le¬
gally regulated ability of the woman to control her property. An inter-
WOMEN IN THE BULGARIAN MIDDLE AGES
407
esting fact is that the mediaeval Bulgarian written law did not pose any
restriction in reference to the gender of the people who could do prop¬
erty deals of any kind and a widow with children was even specifically
allowed to carry out all functions, rights and obligations characteristic
to the head of the family. Nevertheless, the sources which reflect the real
presence of women in the economic life do not show even minimal con¬
gruence between the broad possibilities for economic activity provided
by the law and the real economic activity of women. The data about the
property status of women refer mainly to the aristocracy. Those data are
obtained mostly from the evidence about church-donors' endowments
from the Christian period of the existence of the Bulgarian state and
they show that some women had considerable resources. The movement
of their property, however, as far as it is reflected in the sources, does not
show any desire on the part of the Bulgarian noble ladies to use their
property with some productive goal. If we compare the relatively big
amount of evidence for women's religious donations with the complete
lack
ofinformation
about any other kind of property movement we will
inevitably reach the conclusion that women who actually had significant
resources did not include them in the sphere of economic life but used
them for religious purposes.
The sources containing information about the activity of women
from the ordinary farm-hand population are too few to allow any kind
of conclusive statements to be made. The only thing which is clear is
that women personally or through a male intermediary sold or donated
their property; lodged possessory action or bought properties. All those
property legal ties had different character regarding the economic use
of women's property. Sales and donations especially of real estates bear
record for a woman's renouncement of her right to use what she owned
on her own. Just the opposite should be said about the other two kinds
of legal ties
-
restoration of owner
s
rights over real estates and purchase
of land
-
they were due to the intention to use the acquired land as a
means of production. And yet, despite the scarcity of sources it is obvi¬
ous that women were not economically quite active. If we juxtapose this
fact to the indisputable rights of usufruct which the law provided to the
man to operate with the dowery of his wife we can conclude the follow¬
ing: despite possessing their own property women preferred to let men
408
WOMEN IN THE BULGARIAN MIDDLE AGES
operate with it while women's economic activity did not go farther than
the housework and care for the incapacitated members of the family. An
important part of a woman's working activity was helping her husband
in his duties to provide for the family. To sum it up the important role
of the woman in the family, the necessity of reproduction of human race
provided women with certain property rights, some abilities, which,
however, did not go out of the family boundaries.
As far as the evidence for the real presence of women in political life
is concerned, as a whole, it calls for the conclusion that for the greatest
part of the female population the restrictions formulated by the ideo¬
logical model regarding the public activity of women, were in full force
based on the specific organization of the mediaeval society, in which not
only women, but also the men from the ordinary social layers were de¬
prived from taking part in the political life except for the wars. What is
indicative for the real regulative function of the ideological model, for
the congruence between ideas and reality is the absence of the noble la¬
dies in the political life and the very rare occasions of political activity
even of rulers' wives.
The influence of the mediaeval ideological model about the woman
with its intrinsic underestimating and restricting view of women is ob¬
vious in the fact that even the few politically active women in the his¬
tory of mediaeval Bulgaria did not go out of the boundaries of the fam¬
ily even as politicians. First of all, a condition of paramount importance
for a woman to appear on the political scene was marriage to the ruler.
Another typical peculiarity was that nearly every political action women
undertook was connected with some kinship feelings. It is only natural
that every tsaritsa's political action should be defined not only by the
concern of her own situation but also of her son if she was the mother of
an under age tsar.
What is odd is that even when there was no need to defend the inter¬
est of a young son ascended too early to his father's throne, women's par¬
ticipation in the political life again was defined by kinship feelings but of
différent
kind. For example, the only political action of Irene Comnena
we know of was connected with her concern for her brother Demetrius
besieged in
Thessaloniki
by John Batazes; all activities of Irene Lascarina
in foreign policy were due to her desire to take revenge on Michael
VIII
WOMEN IN THE BULGARIAN MIDDLE AGES
409
Palaiologos for his disloyalty and cruelty towards her brother John IV
Lascaris; one of the greatest political actions, carried out by a woman in
mediaeval Bulgaria was, too, connected with a feeling of hatred towards
Michael
VIII
Palaiologos this time of Maria Palaiologina because of
the emperors attitude towards Marias mother Eulogia. Clearly almost
all political activity of women was marked by some feelings, connected
with one or another member of their families.
In spite of all that, however, women's participation in the high
spheres of political life in the Bulgarian kingdom was a breakthrough
in the mediaeval ideological model of the role of women in society. This
affected indeed only a few women from the highest levels of the social
hierarchy but still they managed thanks to their personal and purposeful
activity to overcome the patriarchal way of thinking
ofthat
age and went
out of the men's shadow.
Bayerische j
Staatsbibliothek
München
I |
| any_adam_object | 1 |
| author | Georgieva, Saška T. |
| author_facet | Georgieva, Saška T. |
| author_role | aut |
| author_sort | Georgieva, Saška T. |
| author_variant | s t g st stg |
| building | Verbundindex |
| bvnumber | BV039474549 |
| ctrlnum | (OCoLC)750716783 (DE-599)BVBBV039474549 |
| era | Geschichte 500-1500 gnd |
| era_facet | Geschichte 500-1500 |
| format | Thesis Book |
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| genre | (DE-588)4113937-9 Hochschulschrift gnd-content |
| genre_facet | Hochschulschrift |
| geographic | Bulgarien (DE-588)4008866-2 gnd |
| geographic_facet | Bulgarien |
| id | DE-604.BV039474549 |
| illustrated | Illustrated |
| indexdate | 2024-08-10T01:08:26Z |
| institution | BVB |
| isbn | 9789549198379 |
| language | Bulgarian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024193514 |
| oclc_num | 750716783 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 409 S. Ill. |
| publishDate | 2011 |
| publishDateSearch | 2011 |
| publishDateSort | 2011 |
| publisher | Fondacija Bălgarsko Istoričesko Nasledstvo |
| record_format | marc |
| series | Srednovekovna biblioteka |
| series2 | Srednovekovna biblioteka |
| spelling | Georgieva, Saška T. Verfasser aut Ženata v bălgarskoto srednovekovie Saška Georgieva Plovdiv Fondacija Bălgarsko Istoričesko Nasledstvo 2011 409 S. Ill. txt rdacontent n rdamedia nc rdacarrier Srednovekovna biblioteka 5 In kyrill. Schr., bulg. - Zsfassung in engl. Sprache u.d.T.: Women in the Bulgarian Middle Ages Teilw. zugl. Diss., 1989 Geschichte 500-1500 gnd rswk-swf Frauenbild (DE-588)4125057-6 gnd rswk-swf Frau (DE-588)4018202-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf (DE-588)4113937-9 Hochschulschrift gnd-content Bulgarien (DE-588)4008866-2 g Frau (DE-588)4018202-2 s Geschichte 500-1500 z DE-604 Frauenbild (DE-588)4125057-6 s Srednovekovna biblioteka 5 (DE-604)BV023398162 5 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024193514&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024193514&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Georgieva, Saška T. Ženata v bălgarskoto srednovekovie Srednovekovna biblioteka Frauenbild (DE-588)4125057-6 gnd Frau (DE-588)4018202-2 gnd |
| subject_GND | (DE-588)4125057-6 (DE-588)4018202-2 (DE-588)4008866-2 (DE-588)4113937-9 |
| title | Ženata v bălgarskoto srednovekovie |
| title_auth | Ženata v bălgarskoto srednovekovie |
| title_exact_search | Ženata v bălgarskoto srednovekovie |
| title_full | Ženata v bălgarskoto srednovekovie Saška Georgieva |
| title_fullStr | Ženata v bălgarskoto srednovekovie Saška Georgieva |
| title_full_unstemmed | Ženata v bălgarskoto srednovekovie Saška Georgieva |
| title_short | Ženata v bălgarskoto srednovekovie |
| title_sort | zenata v balgarskoto srednovekovie |
| topic | Frauenbild (DE-588)4125057-6 gnd Frau (DE-588)4018202-2 gnd |
| topic_facet | Frauenbild Frau Bulgarien Hochschulschrift |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024193514&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024193514&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV023398162 |
| work_keys_str_mv | AT georgievasaskat zenatavbalgarskotosrednovekovie |