Ideální panovník českého středověku: kulturně-historická skica z dějin středověkého myšlení
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Czech |
| Veröffentlicht: |
Praha
Nakl. Lidové Noviny
2013
|
| Ausgabe: | Vyd. 1. |
| Schriftenreihe: | Edice Česká historie
28 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 674 S. Ill. |
| ISBN: | 9788074222399 |
Internformat
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| 245 | 1 | 0 | |a Ideální panovník českého středověku |b kulturně-historická skica z dějin středověkého myšlení |c Robert Antonín |
| 250 | |a Vyd. 1. | ||
| 264 | 1 | |a Praha |b Nakl. Lidové Noviny |c 2013 | |
| 300 | |a 674 S. |b Ill. | ||
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| 490 | 1 | |a Edice Česká historie |v 28 | |
| 500 | |a Zsfassung in engl. Sprache | ||
| 648 | 7 | |a Geschichte 1000-1500 |2 gnd |9 rswk-swf | |
| 650 | 0 | 7 | |a Herrscherideal |0 (DE-588)4072459-1 |2 gnd |9 rswk-swf |
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Datensatz im Suchindex
| _version_ | 1804151593454534656 |
|---|---|
| adam_text | SUMMARY
Summary
The main point of departure of the reflections proposed in this book
645
is the understanding of the ideal ruler as a cultural archetype repre¬
senting one of the principles of stability in the changing world. This
stabilizing role was primarily related to the ruler s direct connection
with the realm of the Absolute, i.e. God. Whenever the monarch as¬
sumed this ideal by means of ritual transformation (enthronement,
coronation), he became a deputy of the supernatural in the natu¬
ral world. According to the proposed conclusions, this happened
with the support of the Catholic Church, whose representatives real¬
ized the ethically binding nature of this behavior of secular rulers,
who assumed relevant duties together with the consecration of their
power.
The text of this book is divided into ten interconnected thematic
units. In the first chapter, the author attempts to present the ide¬
al of monarchic power in a broader context of European thinking
within the framework of the medieval as well as modern (scholarly)
discourse. The second chapter puts together the options provided by
the sources of Czech provenience and sketches the starting points of
the author. In the following seven chapters (III—IX), the author puts
forward reflections on several crucial issuesconcerning the timespan
from the tenth (insofar as relevant sources are available) to the end
of the fourteenth century. The issues in question are the following:
the origins of monarchic power and its legitimation, the role of Saint
Wenceslaus, the Antique and Biblical patterns in medieval thinking,
the doctrine ofthe four cardinal and three theological virtues, the
expressions of chivalry within the concept of the ideal ruler and
the analysis of related social roles as well as the ruler s position be¬
tween reality, norms and ideals. The reason for the aforementioned
chronological extent is the transformation of the mental world of so¬
ciety in the Czech lands. This change resulted from the endeavor of
Church reformers starting in the late fourteenth century and from
the subsequent outbreak of the Hussite revolution. The last chapter
deals with the role of the idea of the just king in the Hussite period.
The author concludes that the concrete ruler who
-
figuratively
speaking
-
vested in the tight shell of the ideal ruler personified
the earthly order in society and embodied hope for justice and life
in peace. His presence alone was a weapon against decomposition
of social network, ensuring survival of the community by means
of the internal uneven distribution of properties and power in the
medieval world. This aspect considerably contributed to the exis¬
tence of the conception of the eternal king, or at least the abstract
646
immortal king s body (and the related idea of unity and order) that
panovník
las*s even after a concrete king s death. The terms such as regnum
českého
or corona also became abstract expressions of a perpetual nature
of the social order; these notions represented the body of the state
itself, with which the incumbent ruler was connected in a quasi-
-marital bond.
The increasingly powerful idea of the ruler s eternal body and
transpersonal
symbolism
(patria, gens,
regnum, corona, etc.) was, on
the other hand, accompanied by the rise of the influence of the land
community (later the estates). In the long term, this community de¬
veloped from the deputies of the foremost families, who formed the
natural counterpart of the monarchic power as early as the ducal
period.The mystical interconnection of the duke or the king with
transpersonal
principles (realized e.g. by the enthronement on the
ducal stone throne in Prague or by the reception of the figurative
body of Saint Wenceslaus, patron saint of Bohemia,by means of his
crown) became only one of the expressions of the union of a con¬
crete ruler with his ideal image. In addition, the ruler had to adopt
and publically demonstrate the commonly shared patterns concern¬
ing royal (ducal) habitus, which was determined especially by the
Antique and Biblical models of the ideal rule as well as by the medi¬
eval adaptation of the doctrine of the cardinal virtues; later scholars
added the three theological virtues. Thus, the demonstration of rul¬
ing power consisted in the ostentatious expression of the individual
strengths of the human soul and the imitation (imitatio)of the be¬
havior ascribed to the model figures, such as not only the kings from
the Old Testament David or Solomon, but also Alexander the Great
or Charlemagne. It seems that the abovementioned (as well as other)
figures became categories per
se
within the framework of medieval
thinking
-
similar to rolled parchments that included the character¬
istics based on the doctrine of the cardinal virtues, categories that
were a synthesis of justice, fortitude, temperance, prudence, charity,
faith and hope.
SUMMARY
The author proposes a hypothesis that there were three ele¬
mentary coordinates regarding the ideal ruler in the Czech lands
in the late thirteenth and in the fourteenth century. The first was
the ruler s prudence closely connected with justice, the second was
fortitude and the third the group of the theological virtues (faith,
charity, hope), which might altogether be described as piousness.
Medieval authors put into this three-dimensional pattern the figures
of individual rulers and created official memory of their deeds. This
was related to the cultural and not only the literary role of the ideal
647
ruler. In order to remember a ruler as a just and merciful king
who established order and peace in the country, it was necessary to
render his acts by means of placing them into the abovementioned
pattern. This pattern determined the milestones of the collective
memory of Christian society; the binding virtues had to be followed,
since their oblivion would have caused breakdown of the social rela¬
tionships among those who participated in collective memory.
This book also shows that the concept of the ideal ruler belonged
not only to the world of intellectuals. The spread of chivalry and the
acceptance of relatedbehavioral patterns (rendered in entertaining
forms by word of mouth as well as in writing) lead to the universal
dissemination of the concept of the ideal ruler. In connection with
the ideal of the knight and by means of oral tradition and new lite¬
rary forms, the spread of this concept influenced a considerably
greater number of recipients than the works of the theoreticians
of power, even though these works were often written in a form of
the mirrors for princes.Based on the conclusions presented in this
book, the chivalric ethos was a derivative of the monarchic ethos
and emphasized certain aspects of the ruler s habitus mostly related
to fortitude and prudence (as the cardinal virtues) and merciful¬
ness and generosity (as distinctive attributes of Christian charity).
According to one of the author s hypotheses, chivalry spread into
the Czech lands as soon as the twelfth century and became inter¬
connected with the process of a deeper Christianization of society,
without which the concept of the ideal Christian ruler would have
been
de
facto senseless.
Mirrors for princes, chronicles, chivalricwritings, all of these lit¬
erary pieces seem to
rendera
reflection of the concept of the ideal
ruler by means of
a cliché
that is commonly shared, reconsidered
and memorized. The kings themselves learned from these works the
ways of being kings, that is, performing royal deeds and showing roy¬
al views, gestures, etc. In principal, however, this also held truefor
those around the king, those who put his actions into practice
-
the
nobility, which by means of literary works, read in silence or aloud,
learned to understand what it meant to be the king and then ex¬
pected the king to behave in this manner (the same way as the king
expected the nobility to play their social roles). The concept of the
ideal ruler, determined by the seven virtues, created a complex of
the bindingpatterns of behavior, the violation of which could result
in the dethronement, which is evident in the late medieval develop-
648
ment
related to the abovementioned increase of the power of the
panovník land
community, later the estates.
českého
This complex of the obligatory patterns of behavior is closely con¬
nected with the expectations concerning the ruler s actions towards
society and their assessment. These categories of behavior presented
in gestures and deeds are mutually determined. Despite their close
interconnection, the author attempts to define three types of behav¬
ior which involve a complex range of expressions of the ruler s hab¬
itus. The first type, related primarily (but not exclusively) to the the¬
ological virtues and divine origins of monarchic power, is the pious
king (rex-pius), whichinvolves ostentatious, even theatrical pious¬
ness, duty of protection of the church as well as various expressions
of the ruler s mercifulness
-
from generosity towards the nobility to
alms for the poor .The second type is the just king (rex-iustus), com¬
prising not only constitutional and judicial activities (e.g. related to
the right of execution), but also two other categories of the ruler s
habitus: the prudent king and the literate king (rex-sapiens, rex-lit-
teratus). These aspects are particularly evident in the ruler s role as
a judge and lawmaker. However, they are also connected with the
third general type of the ruler s behavior, which is the peacemaking
king (rex-pacificus). It is clear that the abovementioned categories
correspond to the general idea of a ruler who personifiedthe accom¬
plishment of the triad order
-
peace
-
justice
(ordo
-
pax
-
iustitia)
and ensured the right course of the world. In this respect, the ideal
of the ruler s function in society fully corresponds with its archetyp¬
al nature and is
de
facto an expression of the internal rules of me¬
dieval culture. The opposite of the good ruler is the tyrannical king
(rex-tyrannus) or the weaker version, the useless king (rex-inutilis).
Subsequently, the author attempts to point out some aspects of
the connection between the ideal and reality, related to a cultural¬
ly formative dimension of the ruler s second body that played an
affirmative function. Being a medieval (ideal) ruler meant actively
filling the public space with the actions that transparently showed
the characteristics of the ideal rule. Only the social relationships
strengthened by the ruler s charisma were able to resist a breakdown.
Thus, the concept of the ideal ruler was necessary to demonstrate
(even though often formally) in actions seen by a large number of
witnesses. The public nature of the ruler s behavior was one of the
basic elements of his legitimacy and one of the tools of his power.
The ruler entered the public space amidst his nearest cooperators,
his behavior had to be unequivocal, decisive, firm and conclusive.
The reflections in the last chapter again emphasize the stabilizing
roleof the ideal of monarchic power in medieval society. The author
proves that despite the storm of the Hussite revolution the idea con¬
necting the just earthly order with the monarchic system personified
by the ideal ruler remained unchanged. After the failure of the
chi¬
liast
prophecies, Czech society had to become content with the ruler
of flesh and blood. His real activities continued to be regarded and
simultaneously visualized by means of the adaptation of the habitus
of the ideal ruler with all his personal characteristics (virtues)
and functions within social structure (social role). In that period,
the ideal of monarchic power remained a valid cultural archetype,
enriched by the motives of the defense of the Czech language and
the dualism of faith. This ideal did not cease to fulfill the function of
a complex of ultimately binding duties, abandoning of which would
have caused the breakdown of social relationships. The king of the
Hussite period was also a bearer of a priori cultural codes, whose
conscious and unconscious acceptance and imitation protected so¬
ciety (and generally even the whole culture of the medieval West)
against the fear of entropy as well as against entropy as such. Despite
the increase of the influence of public meaning on the recognition
of the ruler s legitimacy and the strengthening of the electoral role
of the estates, whose representatives became as membra coronae
an active part of the transpersonally regarded state (crown), the Bo¬
hemian king remained related to the supernal sphere, that is, God.
Thus, the ideal of monarchic power still created a balanced cultural
concept that ensured the survival of society as a whole.
649
Summary
The main point of departure of the reflections proposed in this book
645
is the understanding of the ideal ruler as a cultural archetype
repre-
L1MARY
senting one of the principles of stability in the changing world. This
stabilizing role was primarily related to the ruler s direct connection
with the realm of the Absolute, i.e. God. Whenever the monarch as¬
sumed this ideal by means of ritual transformation (enthronement,
coronation), he became a deputy of the supernatural in the natu¬
ral world. According to the proposed conclusions, this happened
with the support of the Catholic Church, whose representatives real¬
ized the ethically binding nature of this behavior of secular rulers,
who assumed relevant duties together with the consecration of their
power.
The text of this book is divided into ten interconnected thematic
units. In the first chapter, the author attempts to present the ide¬
al of monarchic power in a broader context of European thinking
within the framework of the medieval as well as modern (scholarly)
discourse. The second chapter puts together the options provided by
the sources of Czech provenience and sketches the starting points of
the author. In the following seven chapters (III-IX), the author puts
forward reflections on several crucial issuesconcerning the timespan
from the tenth (insofar as relevant sources are available) to the end
of the fourteenth century. The issues in question are the following:
the origins of monarchic power and its legitimation, the role of Saint
Wenceslaus, the Antique and Biblical patterns in medieval thinking,
the doctrine ofthe four cardinal and three theological virtues, the
expressions of chivalry within the concept of the ideal ruler and
the analysis of related social roles as well as the ruler s position be¬
tween reality, norms and ideals. The reason for the aforementioned
chronological extent is the transformation of the mental world of so¬
ciety in the Czech lands. This change resulted from the endeavor of
Church reformers starting in the late fourteenth century and from
the subsequent outbreak of the Hussite revolution. The last chapter
deals with the role of the idea of the just king in the Hussite period.
The author concludes that the concrete ruler who
-
figuratively
speaking
-
vested in the tight shell of the ideal ruler personified
the earthly order in society and embodied hope for justice and life
in peace. His presence alone was a weapon against decomposition
of social network, ensuring survival of the community by means
of the internal uneven distribution of properties and power in the
medieval world. This aspect considerably contributed to the exis¬
tence of the conception of the eternal king, or at least the abstract
646
immortal king s body (and the related idea of unity and order) that
panovník
lasts even
а^ег
a concrete king s death. The terms such as regnum
českého
or corona also became abstract expressions of a perpetual nature
of the social order; these notions represented the body of the state
itself, with which the incumbent ruler was connected in a quasi-
-marital bond.
The increasingly powerful idea of the ruler s eternal body and
transpersonal
symbolism
(patria, gens,
regnum, corona, etc.) was, on
the other hand, accompanied by the rise of the influence of the land
community (later the estates). In the long term, this community de¬
veloped from the deputies of the foremost families, who formed the
natural counterpart of the monarchic power as early as the ducal
period.The mystical interconnection of the duke or the king with
transpersonal
principles (realized e.g. by the enthronement on the
ducal stone throne in Prague or by the reception of the figurative
body of Saint Wenceslaus, patron saint of Bohemia,by means of his
crown) became only one of the expressions of the union of a con¬
crete ruler with his ideal image. In addition, the ruler had to adopt
and publically demonstrate the commonly shared patterns concern¬
ing royal (ducal) habitus, which was determined especially by the
Antique and Biblical models of the ideal rule as well as by the medi¬
eval adaptation of the doctrine of the cardinal virtues; later scholars
added the three theological virtues. Thus, the demonstration of rul¬
ing power consisted in the ostentatious expression of the individual
strengths of the human soul and the imitation (imitatio)of the be¬
havior ascribed to the model figures, such as not only the kings from
the Old Testament David or Solomon, but also Alexander the Great
or Charlemagne. It seems that the abovementioned (as well as other)
figures became categories per
se
within the framework of medieval
thinking
-
similar to rolled parchments that included the character¬
istics based on the doctrine of the cardinal virtues, categories that
were a synthesis of justice, fortitude, temperance, prudence, charity,
faith and hope.
SUMMARY
The author proposes a hypothesis that there were three ele¬
mentary coordinates regarding the ideal ruler in the Czech lands
in the late thirteenth and in the fourteenth century. The first was
the ruler s prudence closely connected with justice, the second was
fortitude and the third the group of the theological virtues (faith,
chanty, hope), which might altogether be described as piousness.
Medieval authors put into this three-dimensional pattern the figures
of individual rulers and created official memory of their deeds. This
was related to the cultural and not only the literary role of the ideal
647
ruler. In order to remember a ruler as a just and merciful king
who established order and peace in the country, it was necessary to
render his acts by means of placing them into the abovementioned
pattern. This pattern determined the milestones of the collective
memory of Christian society; the binding virtues had to be followed,
since their oblivion would have caused breakdown of the social rela¬
tionships among those who participated in collective memory.
This book also shows that the concept of the ideal ruler belonged
not only to the world of intellectuals. The spread of chivalry and the
acceptance of relatedbehavioral patterns (rendered in entertaining
forms by word of mouth as well as in writing) lead to the universal
dissemination of the concept of the ideal ruler. In connection with
the ideal of the knight and by means of oral tradition and new lite¬
rary forms, the spread of this concept influenced a considerably
greater number of recipients than the works of the theoreticians
of power, even though these works were often written in a form of
the mirrors for princes.Based on the conclusions presented in this
book, the chivalric ethos was a derivative of the monarchic ethos
and emphasized certain aspects of the ruler s habitus mostly related
to fortitude and prudence (as the cardinal virtues) and merciful¬
ness and generosity (as distinctive attributes of Christian charity).
According to one of the author s hypotheses, chivalry spread into
the Czech lands as soon as the twelfth century and became inter¬
connected with the process of a deeper Christianization of society,
without which the concept of the ideal Christian ruler would have
been
de
facto senseless.
Mirrors for princes, chronicles, chivalricwritings, all of these lit¬
erary pieces seem to
rendera
reflection of the concept of the ideal
ruler by means of
a cliché
that is commonly shared, reconsidered
and memorized. The kings themselves learned from these works the
ways of being kings, that is, performing royal deeds and showing roy¬
al views, gestures, etc. In principal, however, this also held truefor
those around the king, those who put his actions into practice
-
the
nobility, which by means of literary works, read in silence or aloud,
learned to understand what it meant to be the king and then ex¬
pected the king to behave in this manner (the same way as the king
expected the nobility to play their social roles). The concept of the
ideal ruler, determined by the seven virtues, created a complex of
the bindingpatterns of behavior, the violation of which could result
in the dethronement, which is evident in the late medieval develop-
648
ment
related to the abovementioned increase of the power of the
panovník ^an(^
community, later the estates.
českého
This complex of the obligatory patterns of behavior is closely con¬
nected with the expectations concerning the ruler s actions towards
society and their assessment. These categories of behavior presented
in gestures and deeds are mutually determined. Despite their close
interconnection, the author attempts to define three types of behav¬
ior which involve a complex range of expressions of the ruler s hab¬
itus. The first type, related primarily (but not exclusively) to the the¬
ological virtues and divine origins of monarchic power, is the pious
king (rex-pius), whichinvolves ostentatious, even theatrical pious¬
ness, duty of protection of the church as well as various expressions
of the ruler s mercifulness
-
from generosity towards the nobility to
alms for the poor .The second type is the just king (rex-iustus), com¬
prising not only constitutional and judicial activities (e.g. related to
the right of execution), but also two other categories of the ruler s
habitus: the prudent king and the literate king (rex-sapiens, rex-lit-
teratus). These aspects are particularly evident in the ruler s role as
a judge and lawmaker. However, they are also connected with the
third general type of the ruler s behavior, which is the peacemaking
king (rex-pacificus). It is clear that the abovementioned categories
correspond to the general idea of a ruler who personifiedthe accom¬
plishment of the triad order
-
peace
-
justice
(ordo
-
pax
-
iustitia)
and ensured the right course of the world. In this respect, the ideal
of the ruler s function in society fully corresponds with its archetyp¬
al nature and is
de
facto an expression of the internal rules of me¬
dieval culture. The opposite of the good ruler is the tyrannical king
(rex-tyrannus) or the weaker version, the useless king (rex-inutilis).
Subsequently, the author attempts to point out some aspects of
the connection between the ideal and reality, related to a cultural¬
ly formative dimension of the ruler s second body that played an
affirmative function. Being a medieval (ideal) ruler meant actively
filling the public space with the actions that transparently showed
the characteristics of the ideal rule. Only the social relationships
strengthened by the ruler s charisma were able to resist a breakdown.
Thus, the concept of the ideal ruler was necessary to demonstrate
(even though often formally) in actions seen by a large number of
witnesses. The public nature of the ruler s behavior was one of the
basic elements of his legitimacy and one of the tools of his power.
The ruler entered the public space amidst his nearest
cooperatore,
his behavior had to be unequivocal, decisive, firm and conclusive.
The reflections in the last chapter again emphasize the stabilizing
649
roleof the ideal of monarchic power in medieval society. The author summary
proves that despite the storm of the Hussite revolution the idea con¬
necting the just earthly order with the monarchic system personified
by the ideal ruler remained unchanged. After the failure of the
chi¬
liast
prophecies, Czech society had to become content with the ruler
of flesh and blood. His real activities continued to be regarded and
simultaneously visualized by means of the adaptation of the habitus
of the ideal ruler with all his personal characteristics (virtues)
and functions within social structure (social role). In that period,
the ideal of monarchic power remained a valid cultural archetype,
enriched by the motives of the defense of the Czech language and
the dualism of faith. This ideal did not cease to fulfill the function of
a complex of ultimately binding duties, abandoning of which would
have caused the breakdown of social relationships. The king of the
Hussite period was also a bearer of a priori cultural codes, whose
conscious and unconscious acceptance and imitation protected so¬
ciety (and generally even the whole culture of the medieval West)
against the fear of entropy as well as against entropy as such. Despite
the increase of the influence of public meaning on the recognition
of the ruler s legitimacy and the strengthening of the electoral role
of the estates, whose representatives became as membra coronae
an active part of the transpersonally regarded state (crown), the Bo¬
hemian king remained related to the supernal sphere, that is, God.
Thus, the ideal of monarchic power still created a balanced cultural
concept that ensured the survival of society as a whole.
|
| any_adam_object | 1 |
| author | Antonín, Robert 1977- |
| author_GND | (DE-588)141032219 |
| author_facet | Antonín, Robert 1977- |
| author_role | aut |
| author_sort | Antonín, Robert 1977- |
| author_variant | r a ra |
| building | Verbundindex |
| bvnumber | BV041462597 |
| classification_rvk | NM 1145 |
| ctrlnum | (OCoLC)869854967 (DE-599)BVBBV041462597 |
| discipline | Geschichte |
| edition | Vyd. 1. |
| era | Geschichte 1000-1500 gnd |
| era_facet | Geschichte 1000-1500 |
| format | Book |
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| geographic | Böhmische Länder (DE-588)4069573-6 gnd |
| geographic_facet | Böhmische Länder |
| id | DE-604.BV041462597 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T00:57:17Z |
| institution | BVB |
| isbn | 9788074222399 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-026908909 |
| oclc_num | 869854967 |
| open_access_boolean | |
| owner | DE-12 DE-739 DE-B220 DE-M457 |
| owner_facet | DE-12 DE-739 DE-B220 DE-M457 |
| physical | 674 S. Ill. |
| psigel | DHB_JDG_ISBN_1 |
| publishDate | 2013 |
| publishDateSearch | 2013 |
| publishDateSort | 2013 |
| publisher | Nakl. Lidové Noviny |
| record_format | marc |
| series | Edice Česká historie |
| series2 | Edice Česká historie |
| spelling | Antonín, Robert 1977- Verfasser (DE-588)141032219 aut Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení Robert Antonín Vyd. 1. Praha Nakl. Lidové Noviny 2013 674 S. Ill. txt rdacontent n rdamedia nc rdacarrier Edice Česká historie 28 Zsfassung in engl. Sprache Geschichte 1000-1500 gnd rswk-swf Herrscherideal (DE-588)4072459-1 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 g Herrscherideal (DE-588)4072459-1 s Geschichte 1000-1500 z DE-604 Edice Česká historie 28 (DE-604)BV045520379 28 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026908909&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026908909&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Antonín, Robert 1977- Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení Edice Česká historie Herrscherideal (DE-588)4072459-1 gnd |
| subject_GND | (DE-588)4072459-1 (DE-588)4069573-6 |
| title | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení |
| title_auth | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení |
| title_exact_search | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení |
| title_full | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení Robert Antonín |
| title_fullStr | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení Robert Antonín |
| title_full_unstemmed | Ideální panovník českého středověku kulturně-historická skica z dějin středověkého myšlení Robert Antonín |
| title_short | Ideální panovník českého středověku |
| title_sort | idealni panovnik ceskeho stredoveku kulturne historicka skica z dejin stredovekeho mysleni |
| title_sub | kulturně-historická skica z dějin středověkého myšlení |
| topic | Herrscherideal (DE-588)4072459-1 gnd |
| topic_facet | Herrscherideal Böhmische Länder |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026908909&sequence=000002&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=026908909&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV045520379 |
| work_keys_str_mv | AT antoninrobert idealnipanovnikceskehostredovekukulturnehistorickaskicazdejinstredovekehomysleni |