Rituály a symbolická komunikácia v stredovekej strednej Európe: (Arpádovské Uhorsko 1000 - 1301)
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Slovak |
| Veröffentlicht: |
Prešov
Filozofická Fakulta Univ. Komenského, Katedra Všeobecných Dejín
2011
|
| Ausgabe: | Vyd. 1. |
| Schriftenreihe: | Acta historica Posoniensia
17 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: Rituals an symbolic communication in medieval Central Europe (Arpadian Hungary 1000 - 1301) |
| Beschreibung: | 194 S. |
| ISBN: | 9788071658528 |
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Datensatz im Suchindex
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|---|---|
| adam_text | Obsah
POĎAKOVANIE
...........................................9
ZOZNAM POUŽITÝCH SKRATIEK
.........................11
ÚVOD
................................................... 13
I. RITUÁLY A SYMBOLICKÁ KOMUNIKÁCIA
-
TEÓRIA,
TERMINOLÓGIA A METODOLÓGIA
.......................22
I.
1.
Rituál
-
definícia pojmu
................................22
I.
2.
Výskum rituálov v spoločenských vedách
..................25
I.
3.
Rituály a symbolická komunikácia v medievistike
...........28
I.
3. 1.
Rituály v medievistike
-
prehľad vývoja bádania
.......28
I.
3. 2.
Rituály v medievistike
-
súčasný stav výskumu
........30
I.
3. 3.
Rituály a symbolická komunikácia v stredoveku
........35
II.
RITUÁLY MOCI A PANOVNÍCKA SYMBOLIKA
...........38
II.
1.
Tri druhy korunovácie
................................39
II.
2.
Laudes
regiae
......................................45
II.
3.
Cingulum militiae
...................................47
II.
4.
Dvorské slávnosti a kráľovský majestát
..................51
II.
5.
Symbolika a rituály uhorských panovníkov
...............56
II.
6.
Zhrnutie
...........................................61
III.
RIEŠENIE KONFLIKTOV A PODROBENIE SA- RITUÁLY
ZMIERENIA
.............................................63
III.
1.
Rituály zmierenia vo vnútropolitických zápasoch a pri riešení
konfliktov s cudzími panovníkmi
(11.
storočie)
................. 64
III.
1.1.
Rituály zmierenia v zápasoch o uhorský trón v druhej
polovici
11.
storočia
....................................64
6
III.
1. 2.
Zmierlivé riešenie konfliktov medzi Uhorskom a Nemeckou
ríšou
................................................ 74
III.
2.
Vývoj a zmeny v rituáloch zmierenia v
12.
storočí
......... 79
III.
2. 1.
Koloman a Álmoš
............................... 79
III.
2. 2.
Koloman a cudzí panovníci
....................... 81
III.
2. 3.
Uhorsko a Byzancia
............................. 84
III.
3.
Symbolické gestá pokory
-
podrobenie sa a suplikácia
...... 88
III.
4.
Zhrnutie a závery
................................... 94
IV.
ADVENTUS
REGIS
V STREDOVEKOM UHORSKU
.......96
IV.
1.
Adventus
regis
......................................96
IV.
2.
Adventus
regis v
politickej komunikácii arpádovského
Uhorska
................................................99
IV.
3.
Dobrý a zlý adventus
................................ 105
IV.
4.
Záver
............................................ 110
V. STRETNUTIA PANOVNÍKOV
-
RITUÁLY POZDRAVU
___112
V.
1.
Symbolická komunikácia pri stretnutiach panovníkov
....... 112
V.
2.
Osculum pacis
...................................... 116
V.
3.
Otázky výskumu
.................................... 118
V.
4.
Symbolická komunikácia medzi Arpádovcami a Piastovcami
. . 118
V.
4. 1.
Štefan I. a Boleslav 1
............................ 119
V.
4. 2.
Ladislav I. a Boleslav
II
......................... 122
V.
4. 3.
Koloman I. a Boleslav
III
........................ 125
V.
5.
Symboly a rituály pri stretnutiach uhorských kráľov s križiakmi
. 128
V.
5. 1.
Prvá krížová výprava
(1096)...................... 129
V.
5. 2.
Druhá krížová výprava
(1147).................... 132
V.
5. 3.
Tretia krížová výprava
(1189)..................... 134
V.
6.
Funkcia a význam panovníckych stretnutí v stredoveku
..... 136
V.
7.
Záver
............................................ 139
7
VI.
EXKURZ:
MESTSKÉ RITUÁLY A PÍSOMNÁ
KULTURA
V NESKOROM STREDOVEKU (NÁČRT PROBLÉMU A MOŽNÝCH
SMEROV ĎALŠIEHO VÝSKUMU
......................... 141
VI.
1.
Formy komunikácie v stredoveku
..................... 141
VI.
2.
Multilingvistický charakter stredovekého Uhorska
........ 143
VI.
3.
Mestská písomná kultúra v stredovekom Uhorsku
........ 145
VI.
3. 1.
Vývoj písomnej kultúry
......................... 145
VI.
3. 2.
Mestská písomná kultúra
........................ 147
VI.
4.
Mestské rituály v stredovekom Uhorsku
................ 149
VI.
4. 1.
Mestské rituály
............................... 150
VI.
4. 1. 1.
Náboženské ceremónie
..................... 150
VI.
4. 1. 2.
Zločin atrest
............................. 152
VI.
4. 1.3.
Voľba magistrátu a mestská správa
............ 154
VI.
4. 2.
Mestské a panovnícke rituály: mesto a kráľ
......... 156
VI.
4. 2. 1.
Adventos
regis v
neskorom stredoveku
........ 157
VI.
4. 2. 2.
Stredoveké mesto ako scéna pre politické rituály
161
VI.
5.
Záver
........................................... 163
ZÁVER
................................................. 164
RITUALS AND SYMBOLIC COMMUNICATION IN MEDIEVAL
CENTRAL EUROPE (ARPADIAN HUNGARY
1000 - 1301) -
SUMMARY
.............................................. 169
PRAMENE
A LITERATURA
...............................173
Pramene
-
edície prameňov
................................. 173
Literatúra
................................................ 176
MENNÝ REGISTER
.....................................192
___________________________________________________________169
Summary
RITUALS AND SYMBOLIC COMMUNICATION
IN MEDIEVAL CENTRAL EUROPE (ARPADIAN
HUNGARY
1000-1301)
The aim of this monograph is to describe and interpret the appearance and role of rituals
as means of symbolic communication in medieval Central Europe, with the main emphasis
on the rulers of Arpadian dynasty in Hungary. The three main topics of this book are ritual,
communication and power.
At the very beginning it was essential to describe our understanding of a ritual as such. It
is generally a difficult task to define ritual, because there is a wide disagreement about how
this word should be understood. Due to the fact that it stands in the scope of many social
scientific disciplines, there is no unified definition, which would be accepted universally.
In this respect we have relinquished from proposing our own overwhelming definition. As
a heuristic tool we preferred to work with the open definition of ritual which does not con¬
sider a specific and detailed definition of ritual to be a sine qua
non
for studying ritualised
communication. More important is to define the phenomenon in a way that is contributing the
most to our present research, i. e. the study of public and symbolic communication in early
and high medieval Central Europe.
Therefore, we have tried to stress the communicative, representative and stabilizing func¬
tion of ritual. The most important feature of our research was the communicative potential
of ritual (understood as the basic tool of public and symbolic communication among people)
and so it was studied in all of its various forms: as a tool of political activity, as a symbolic
instrument for stabilizing contemporary society or strengthening dynastic authority, as a way
of settlement of conflicts and disputes between different parts of the society, as a form of
presenting monarchic majesty and splendour, as a mean of (often) non-verbal communication
between rulers and other members of their realms, as the most significant and persuasive way
of presenting urban spirit and traditions in medieval towns.
It is very difficult to strictly categorise rituals because many rituals are very similar, or,
are interlapping with other ones, or, can co-exist in a wider realm of a ceremonial perfor¬
mance. In the same respect, some rituals could have had completely different and opposite
meanings, according to particular circumstances under which they were performed. Still, we
could discern several rituals that were studied in this book in detail.
Rituals of power, monarchic ideology and courtly culture played essential role in me¬
dieval society. Their main task was to present the royal majesty and to demonstrate the sacral
character of anointed rulers. Detailed study of monarchic rituals in connection with the study
of courtly culture, presented in court ceremonial, gave us valuable knowledge of the political
culture of society in early and high Middle Ages (i.e. inauguration rites, funeral rituals, royal
weddings and dynastic family festivities, ceremonious appearances and symbolic acts of
rulers etc.). We have also paid special attention to alternative, or lesser known rites of power,
such as repeated festive coronations
{Festkrönung),
public royal chants
{laudes
regiae) and
ceremonial exchange of weapons {cingulum militiae). The symbolic demonstration of Chri¬
stian virtues had its own ritualised forms of expression in penitentional and humiliative rites.
These occasions were closely bound to so-called rituals of unity, where the ceremonial meal
-
convivium
-
played central role. These rituals helped to create, to strengthen and to confirm
unions, friendships and alliances.
170_____________________________________
Rituals of reconciliation, used for settlement of disputes, are another interesting part
of this book. It was exactly the time of uncertainty and of conflicts, when the protagonists
reached for ritualised communication. Never-ending conflicts between monarchs and their
magnates
-
inside the ruling Arpadian dynasty or between Hungarian and foreign rulers of
different realms
-
were very good examples on which we were able to observe and study the
practice of ritual reconciliation. Often, the struggling rivals were forced to reach for symbolic
means to end up their conflicts. Rituals of reconciliation were often used when other means
(like warfare or political alliances) failed. Clever diplomacy and appropriate staging of cere¬
monious reconciliation could also be used when the rival parties tried to avoid bloodshed or
wanted to retain their honour unharmed. In this part we have also followed the use of sym¬
bolic gestures and ritualised showing of emotions in the rites of supplication and submission.
Ritual of deditio as a purely secular performance was also used as the final component of
ritual settlement of disputes. It offered the victorious side a full reverence and strengthening
of its authority. The humbled loser was, on the other hand, after performing the satisfaction,
usually taken into the victor s grace.
Adventus
regis,
one of the most common and wide-spread rituals, can be researched se¬
parately despite of its close dependence with monarchic rituals. The contemporary narrative
sources are practically full of references to adventus
regis,
which in its purest form should
be a joyous entry of a ruler into the city. Of course, we are aware of many diversifications of
this paradigm that were used many times in the studied period. The main significance of the
ritual, the ceremonious and pageant ostentation of ruler s supremacy over the town on one
side, and the humble acceptance of it by the welcoming community on the other, was clear to
all contemporary witnesses. But, as with every other ritual, the meaning and function of the
adventus
regis
could be changed and adapted according to specific circumstances and actual
balance of power between the main protagonists. This was clear to medieval actors of the
ritual as well as to the chroniclers describing these performances. This model is nicely shown
in relation between Hungarians kings and Dalmatian cities. The ideal type
οι
adventus con¬
sisted of four main parts {adventus, occursus, receptio/susceptio, ingressus), but the sources
for Arpadian era usually mention only some of them. We have also distinguished three major
types of adventus
regis
-
the first coming of a ruler into a city after his coronation which
included real taking of power over the community. This type was legally binding and could
happen only once. The second type was the repeated adventus into a city, where the ruler
had been before. And the third paradigm was represented in welcoming of foreign rulers in
Hungarian cities, which was basically just formal procedure without any legal consequences.
Meetings of rulers and ritual greetings were studied in this book as a separate category
of ritual communication. The event of meeting of monarchs was always highly festive, and
many symbolic and ritual performances were closely attached to it. In the course of time,
even a specific ritual of greeting was established and performed in a similar way in the whole
medieval era. This group of events also included ceremonial and festive meeting of foreign
important rulers, which we have decided to trace in two categories of examples. Firstly, it
appeared often during the numerous personal meetings between Polish
Piast
rulers with the
Arpadian kings of Hungary. Secondly, we can observe these processes at the welcoming ce¬
remonies prepared for important leaders of the crusades (Godefroi
de
Bouillon, Louis
VIL,
Conrad III., Frederick I.
Barbarossa
etc.). Rituals of greetings were more than just pure¬
ly symbolic expressions and exchanging of the kiss of peace {osculum pads). They have
demonstrated the equality or superiority of the rulers and an immoderate behaviour could
evolve into a serious conflict.
Even though the core of the present book focuses on early and high medieval period, in
the final excursus we turned to the late medieval era in order to be able to study the spread
and close relation between urban rituals and urban literacy. In this respect, due to lack
of previous scholarly research in this field, we have only outlined the issue in late medieval
______________________________________________
гл
Hungarian context and proposed possible ways for future research. In studied cases, we have
observed strong interconnection between urban and monarchic rituals.
Understanding of principles and ways of using rituals as forms of (symbolic) public com¬
munication is a major step to understand and elucidate the functioning of medieval political
culture. The ways how early medieval men, usually the leading ones, contrived to rule and
govern a society with no strictly defined laws, almost no administrative apparatus and in
a state of semi-permanent conflict and war can be seen through their use of the phenomenon
which modern scholars described as rituals. They also constituted a strong part of mutual in¬
teraction between leaders of the medieval society (kings, dukes, bishops) and thus influenced
the overall political communication.
This process is to be studied on the level of a real ritual performance, as well as in the
historiographical record and interpretation in contemporary sources. This leads us to the que¬
stion of relation between actual historical facts and their record in works of medieval histo¬
rians. In the course of research we could distinguish categories of so-called good and bad
rituals, which were attributed to protagonists according to their relation with the authors. The
chroniclers knew the power of ritual in text and so they have often interpreted certain public
behaviour in a way most suitable for their purposes. In general we can say, that according
to contemporary sources, good rulers are performing good rituals very often and always in
a proper way. On the other hand, bad rulers
(=
enemies of authors) were misusing rituals, and
therefore their actions fail.
In many cases, it is not easy to discern if a particular ritual behaviour really happened in
reality, or if it was only an invention of the author. Despite of this, there are enough proofs
from the Arpadian era, which allow us to consider the use of rituals as an integral tool of
political communication in early and high Middle Ages.
It is also important to understand that ritual communication was not the only way of
medieval political communication. It had co-existed along two traditional ways
-
oral and
written communication. The latter two were always dominant and the use of ritualised be¬
haviour often came only as the last resort, when the other forms of communication failed.
Therefore we do not talk about strict laws of ritual communication, but we rather speak about
a complex of unwritten rules formed by the tradition. Their flexibility and multipurposeness
have guaranteed their duration and prevented them from loosing their meaning.
Even though the details of described rituals did not necessarily have to correspond with
reality, in general we can assume, that these stories have reflected real political struggle.
The ritual complex into which they were put had to derive from contemporary customs and
norms. Only in that way, these descriptions of rituals could be understood and accepted by
the audience. In many cases we are able to research these narrative techniques rather than
the authenticity of described events. Still, in several cases we were able to find evidence to
support our premise, that the rituals described by our medieval informants were really a part
of political communication in medieval Central Europe.
The core of our research focused on Arpadian Hungary, but in numerous cases we turned
to comparative studies and to examples from neighbouring countries, especially Bohemia,
Poland, Germany and Byzantium. This approach helped us to demonstrate that just like in
real performances of rituals, as well as in their description in contemporary sources, we
can speak about a certain learning process (Lernprozess). This means, that the modes of
spreading and ideals of ritualised behaviour were influenced by numerous contacts between
Hungarian and foreign rulers, clerics and historians. From the beginning of Christianised
monarchy in Hungary, numerous foreigners came to the country and settled there (bishops,
monks, warriors, clerks, queens). Inevitably, they had to bring their perception of ritualised
172_________________________________________________________________
communication,
and helped to incorporate them into the overall political communication in
medieval Kingdom of Hungary.
The second type of this learning process was represented by personal contacts of Hunga¬
rian rulers in foreign countries. Several Hungarian kings and dukes spent more or less time
abroad. They have often begged for help at German imperial court or visited their allies and
relatives at the courts of Czech
Přemyslids
and Polish Piasts. Strong influences are detectable
also from their contacts with the rulers of
Rus ,
Dalmatian and Croatian cities and Byzantine
court (Not to forget personal visits of Arpadian rulers to Holy Land or Italy as well). The
last, but certainly not the least efficient, way was represented by the influence of foreign
queens who came (accompanied by their numerous entourage) to Hungarian court and spread
forms of ritual behaviour known in their homelands. Thanks to all the mentioned personal
contacts, Hungarian rulers were able to observe rituals and rules of political communication
and consequently, they have successfully incorporated these into the public communication
in medieval Kingdom of Hungary.
Just like in the case of spreading dynastic cults, the concept of blessed family or the no¬
tion of royal sanctity (development and effectiveness of which has been previously shown
for the Kingdom of Hungary), we assume the same learning process in the case of monarchic
and political rituals. These rituals gradually became an integral part of overall symbolic and
public communication in Hungary, just like in all other Central European countries, where
the process followed similar development.
The numerous appearances of rituals in contemporary narrative, diplomatic and
icono¬
graphie
sources allow us to consider them to be fully present and to play an important role
in political culture of medieval rulers. The power, meaning and possibilities of using rituals
were clear and understandable to both contemporary protagonists and to authors of sources
describing their deeds.
|
| any_adam_object | 1 |
| author | Zupka, Dušan 1981- |
| author_GND | (DE-588)1112676406 |
| author_facet | Zupka, Dušan 1981- |
| author_role | aut |
| author_sort | Zupka, Dušan 1981- |
| author_variant | d z dz |
| building | Verbundindex |
| bvnumber | BV039762817 |
| ctrlnum | (OCoLC)772955942 (DE-599)BVBBV039762817 |
| edition | Vyd. 1. |
| era | Geschichte 1000-1301 gnd |
| era_facet | Geschichte 1000-1301 |
| format | Book |
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| geographic | Ungarn (DE-588)4078541-5 gnd |
| geographic_facet | Ungarn |
| id | DE-604.BV039762817 |
| illustrated | Not Illustrated |
| indexdate | 2024-07-10T00:10:54Z |
| institution | BVB |
| isbn | 9788071658528 |
| language | Slovak |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024623966 |
| oclc_num | 772955942 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 194 S. |
| publishDate | 2011 |
| publishDateSearch | 2011 |
| publishDateSort | 2011 |
| publisher | Filozofická Fakulta Univ. Komenského, Katedra Všeobecných Dejín |
| record_format | marc |
| series | Acta historica Posoniensia |
| series2 | Acta historica Posoniensia |
| spelling | Zupka, Dušan 1981- Verfasser (DE-588)1112676406 aut Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) Dušan Zupka Vyd. 1. Prešov Filozofická Fakulta Univ. Komenského, Katedra Všeobecných Dejín 2011 194 S. txt rdacontent n rdamedia nc rdacarrier Acta historica Posoniensia 17 Zsfassung in engl. Sprache u.d.T.: Rituals an symbolic communication in medieval Central Europe (Arpadian Hungary 1000 - 1301) Geschichte 1000-1301 gnd rswk-swf Macht (DE-588)4036824-5 gnd rswk-swf Ritual (DE-588)4050164-4 gnd rswk-swf Symbol (DE-588)4058716-2 gnd rswk-swf Herrschaft (DE-588)4024596-2 gnd rswk-swf Ungarn (DE-588)4078541-5 gnd rswk-swf Ungarn (DE-588)4078541-5 g Macht (DE-588)4036824-5 s Ritual (DE-588)4050164-4 s Geschichte 1000-1301 z DE-604 Herrschaft (DE-588)4024596-2 s Symbol (DE-588)4058716-2 s Acta historica Posoniensia 17 (DE-604)BV019340812 17 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024623966&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=024623966&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Zupka, Dušan 1981- Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) Acta historica Posoniensia Macht (DE-588)4036824-5 gnd Ritual (DE-588)4050164-4 gnd Symbol (DE-588)4058716-2 gnd Herrschaft (DE-588)4024596-2 gnd |
| subject_GND | (DE-588)4036824-5 (DE-588)4050164-4 (DE-588)4058716-2 (DE-588)4024596-2 (DE-588)4078541-5 |
| title | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) |
| title_auth | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) |
| title_exact_search | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) |
| title_full | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) Dušan Zupka |
| title_fullStr | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) Dušan Zupka |
| title_full_unstemmed | Rituály a symbolická komunikácia v stredovekej strednej Európe (Arpádovské Uhorsko 1000 - 1301) Dušan Zupka |
| title_short | Rituály a symbolická komunikácia v stredovekej strednej Európe |
| title_sort | ritualy a symbolicka komunikacia v stredovekej strednej europe arpadovske uhorsko 1000 1301 |
| title_sub | (Arpádovské Uhorsko 1000 - 1301) |
| topic | Macht (DE-588)4036824-5 gnd Ritual (DE-588)4050164-4 gnd Symbol (DE-588)4058716-2 gnd Herrschaft (DE-588)4024596-2 gnd |
| topic_facet | Macht Ritual Symbol Herrschaft Ungarn |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024623966&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=024623966&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV019340812 |
| work_keys_str_mv | AT zupkadusan ritualyasymbolickakomunikaciavstredovekejstrednejeuropearpadovskeuhorsko10001301 |