Verfügbarkeit: Obrazovanieto v srednovekovna Bălgarija

Obrazovanieto v srednovekovna Bălgarija:

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Bibliographische Detailangaben
1. Verfasser:	Čolova, Cvetana (VerfasserIn)
Format:	Buch
Sprache:	Bulgarian
Veröffentlicht:	Sofija Nov Bălgarski Univ. 2013
Schlagworte:	Geschichte 1100-1500 Bildungswesen Kultur Bulgarien
Online-Zugang:	Abstract Inhaltsverzeichnis Inhaltsverzeichnis
Beschreibung:	In kyrill. Schr., bulg. - Zsfassung in engl. Sprache u.d.T.: Education in medieval Bulgaria
Beschreibung:	316 S. Ill.
ISBN:	9789545357855

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Datensatz im Suchindex

_version_	1806960920672337920
adam_text	СЪДЪРЖАНИЕ УВОД .9 ПЪРВА ГЛАВА. ХРИСТИЯНСКАТА ПАЙДЕЯ - ФИЛОСОФИЯ И МИСИЯ НА ОБРАЗОВАНИЕТО ПРЕЗ СРЕДНИТЕ ВЕКОВЕ .16 1. Античната пайдея .16 2. Патристиката за християнската пайдея като път към „обожението" на човека .22 3. Образованието във Византия - традиции, синтези модели .25 ВТОРА ГЛАВА. ТРИТЕ КЛАСИЧЕСКИ КНИЖОВНИ ЕЗИКА НА ЕВРОПЕЙСКОТО СРЕДНОВЕКОВИЕ .35 1. Ранни писмености и преводи на Библията на Балканите .35 2. „Пишеха и гадаеха с черти и резки, когато бяха езичници" .41 3. Глаголица и кирилица. Преводът на Библията от Кирил и Методий .46 4. „Определението на философията" - на християнската пайдея от Константин Философ .63 5. Културният модел. Преносът на идеи „свое" и „чуждо" в културния процес в Югоизточна Европа .72 ТРЕТА ГЛАВА. КУЛТУРНИ ЦЕНТРОВЕ И КНИЖОВНИ ШКОЛИ .80 1. Плисковско-Преславският културен център - същност и излъчване .80 2. Деволско-Охридският културен център и книжовна школа .93 3. Търново като културно средище .99 4. Манастирско образование и школи. Светите гори - Атон .108 5. Разпространение на образоваността .112 — 6 — ЧЕТВЪРТА ГЛАВА. ОБЩО ОБРАЗОВАНИЕ „КРЪГЪТ НА НАУКИТЕ". ОРГАНИЗАЦИЯ НА ОБУЧЕНИЕТО И МЕТОДИ НА ПРЕПОДАВАНЕ .128 1. Начална грамотност. Четене, писане, смятане и основни познания за света .128 Учебни книги. Псалтир, Апостол, Физиолог .135 2. Втори и трети цикъл на общото образование. Учебници и учебна литература .138 2.1. Граматика .140 Константин Костенечки „ Сказание за буквите ".141 ,, Осемте части на граматиката" .144 2.2. Риторика и диалектика .145 „ Сборникът на цар Симеон " (Изборник 1073 г.) като учебна книга .150 Учебникът по риторика на Георги Хировоск „ За тропите " 154 2.3. Философия .156 Философският трактат на Теодор Раи теки .158 „Диалектика" („Богословие") на Йоан Дамаскин .159 „Диоптра" на Филип Монотроп .161 2.4. Богословие. Възпитание в християнска нравственост .165 Учителна (дидактическа) литература .167 Въпросо-отговорна литература .168 „Княжески огледала" . „Поучение на дякон Агапит към император Юстиниан I" .169 Сборници с мъдри мисли и поучения.„Втори Симеонов сборник" (Изборник 1076 г.). 172 „Пчела", „Пандекти", „Маргарит" .175 Полемическа и тържествена литература .178 Библиотеки и разпространение на книгите .180 ПЕТА ГЛАВА. АСТРОНОМИЯ, МАТЕМАТИКА И ПОЗНАНИЯ ЗА СВЕТА .185 1. Аритметика и геометрия .188 2. Астрономия. Космографски системи .190 _ H _ „ Шестодневи " — средновековни научни енциклопедии .191 „Козма Индикоплевст „Християнска топография ".199 ШЕСТА ГЛАВА. ОБУЧЕНИЕТО НА ЛЕКАРИ, ЮРИСТИ, АДМИНИСТРАТИВНИ СЛУЖИТЕЛИ И АРХИТЕКТИ .204 1. Манастирски и градски болници и медицински школи .204 2. Книги и учебници по медицина и фармакология .212 Немезий Емески „За естеството на човека" .212 Йоан Екзарх „ Описание на човешкото тяло " в „ Шестоднев ".213 Хилендарски медицински кодекс (№ 517).214 „Разяснения на Гален върху Хипократовотоучение" .215 „Лековникза всякакви случаи" .215 „Лековници" .216 3. Обучението на юристи и административни служители .216 Юридически сборници и закони с тълкувания .233 „Закон за съдене на хората" .233 „Славянската Еклога" .234 „Земеделски закон" .235 „Кръмчая книга" .235 „ Сборници с коментари и тълкувания ". Азбучна „ Синтагма" на Матей Властар .237 „Шестокнижие"на Арменопуло .237 4. Обучението на архитекти, инженери, художници и други професии .238 ЗАКЛЮЧЕНИЕ .241 СПИСЪК НА СЪКРАЩЕНИЯТА .246 БИБЛИОГРАФИЯ .247 ПРИЛОЖЕНИЯ .271 SUMMARY. EDUCATION IN MEDIEVAL BULGARIA .308 CONTENTS .314 -----308----- EDUCATION IN MEDIEVAL BULGARIA (Summary) In the contemporary world, especially in the end of the 60s in Europe and America a lively discussion was taking part for the problems of education — sec¬ ondary and higher. In the search of adequate models of contemporary education the traditions of the past were being rethought as the interest to the pre-renais sance era was increased - the Middle Ages and the Antiquity. Significant researches were published on the Hellenistic educational model which was united for the Mediterranean Ancient Civilization and it was transferred to Medieval Europe with Christianity. Turning back to the models of the past returned in the agenda the issues for the educational philosophy, ideals, values and methods in the Antiquity and the Middle Ages. In all eras the inherited material, cultural, and spiritual values are reconsidered and rethought. The researchers raised many questions but in the centre of the discussion was the acceptance or severance of this transfer from the Middle Ages to modern times. After the Renaissance and the Enlightenment the medieval society and education today seem much further than the ancient society and its values which are periodically revived and form the basis of the modern times. The education in the European southeast follows the adopted since the times of Homer philosophic conception for forming human through constant improve¬ ment of his intellect, morale, and behaviour until reaching the ideal of the antique hero. The ancient paideia was fundamental for the Hellenic-Roman civilization and it was transferred to medieval Europe. Christianity adopted and modified the ancient heritage in the Middle Ages. The synthesis made by the fathers of the Christian church was significant for the transfer of ancient ideas and worldly behaviour in medieval Europe. They also embraced the idea of the paideia, as basis of upbringing in morals and hu¬ man improvement. The Christian paideia, explained in the works of Clement of Alexandria, Basil the Great, Gregory of Nyssa, etc. raised the ideal of Christ as a "pedagogue of the whole world". In the century of the patristics special merits for the development of syncretism between the ancient culture and Christianity have the Cappadocian fathers. According to Gregory of Nyssa paideia was a way to unite with God. Christianity is a "philosophic life" presented in more strict, ascetic forms. Basil the Great wrote the special poem "How lads study pagan es¬ says" (Discussion 22), which is an apotheosis of the values of the Christian paid¬ eia. The three Cappadocians - Basil the Great, Gregory of Nyssa and Gregory the Theologian were the most valued fathers of the church in medieval Bulgaria. The Christian paideia was in the foundation of medieval education in Europe. It determined its philosophy, image and direction as a continuation of the Hel¬ lenic-Roman educational and spiritual values transformed through the conception of Christianity for man as an "image and likeness of God". The way to reach the- osis of human as meaning of his life and salvation goes through his improvement by education and moral upliftment. — 309---- The technical aspect of the ancient education was also transferred to the Mid¬ dle Ages but it again adhered to the Christian values and morale. The ancient model of the general education was preserved in Byzantium - the circle of sci¬ ences (encyclios paideia) known in the Western European Middles Ages as The Seven Liberal Arts.). Despite the very strong influence of the church not only on the religious but on the social and cultural life as a whole, the researchers state that the secular character of education was preserved. The educational system in Byzantium immediately followed the ancient clas¬ sical model as it was slightly changed in technical aspect, but the conception of the Christian paideia was the one that prevailed. The change came from the ori¬ entation of values introduced through Christianity. Whereas the Hellenic paideia included the whole body of the Hellenic literature (in the broadest meaning of the word), the Christian paideia placed on first place the study and the authority of the Bible. The classical literature was transformed in correspondence with the biblical argumentation. Paideia for the Christians was following the example of Christ. Predominance even separation of the secular education from the theologi¬ cal was characteristic for the higher education in Byzantium for the most part of its existence. Secular education was also acquired in church schools or in higher schools situated in larger monastery but even there the theological education was a last degree and it was not a part of the general education but impacted its con¬ tent. When Christianity was spreading in the peoples neighboring with Byzantium not only the theological studies were transferred but the ideas related to theory of language and philology, grammar, rhetoric, poeticism, stylistics, etc. The theological education was not part of the general education in Byzantium unlike in Western Europe there was no information for theological faculties being part of the higher state schools. The theological education was an obligation of the church - from the initial catechistic education of the laity to the education of the priests and higher clergy. It required commitment and dedication which could be reached mainly in monasteries with the help of a mentor-teacher. The bishops, as per the rules of the ecumenical councils, had as a main duty to organize catechistic education of the laity, and to establish and sustain the church schools where be¬ sides priests also secular people were hired as teachers. The theological education followed another model and it was provided by the Episcopal schools at churches or monasteries by a certain teacher-priest, monk or mentor, often after secular education or at the same time with it. The first apostles insisted that the priest had to be well educated, as Apostle Paul wrote in his message to Titus, in order for them to be able to defend the true doctrine and to expose its enemies. The Christian paideia was transferred in medieval Bulgaria once by the di¬ rect influence of the culture of the late-antique population and secondly by the official adoption of the Christian religion. The term paideia was immanent in the thinking of the Balkan population in the Antiquity and the Middle Ages and it was in the foundation of its life philosophy and understanding of man. The per¬ ception of paideia (Varro and Cicero translate in Latin this term as humanitás) as strive and methods to complete development of personality through education and moral improvement, which was in the foundation of the classical education, was ----310---- transferred to Christianity and it was in the foundation of the development of the medieval Bulgarian culture. In the 14th century the conception of theosis was developed in its mystical sense from Hesychasm, by Gregory of Palamas and Gregory of Sinai, and it was transferred in the orthodox countries by the Bulgarian Hesychasts - Cyprian, Gre¬ gory Tsamblak, Constantine of Kostenets, etc. Education was considered as main value in Southwestern Europe. In the Christian countries the dignity and respect to teachers, who were very often also priests, was too high. Of course, the purely practical aspect of education must not also be underestimated, through which a license is obtained for finding a better job or most often for climbing in society. In medieval Bulgaria the educational philosophy of the Christian paideia was also adopted. Considering that almost all researchers agree that Byzantium preserved the ancient heritage of the Middle Ages the best and to the highest extend, in medieval Bulgaria another modifica¬ tion of the ancient heritage transformed into Christian spirit was made. This was expressed not only in the selection, which the medieval Bulgarian writers made from the rich Byzantine literature, but also in the philosophy and the system of education, turned into a model and an example for the Orthodox nations of South¬ eastern and Eastern Europe. After the adoption of Christianity in Bulgaria the old traditions were de¬ stroyed and new mentality was built. The church and the state were essential for the creation of an educational system in Bulgaria. Although some of the larger cit¬ ies may have had Greek primary schools, or at least teachers, before that, after 886 we can speak about broader education organized by Cyril and Methodius' disci¬ ples. It is difficult to say what the nature of education was - secular, similar to that in Byzantium or religious. It is important to examine more thoroughly whether people were educated in a language close to the spoken one - an advantage that few countries in the Middle Ages had. Medieval Bulgaria after Christening borrowed the Byzantine educational model, adopting it gradually, since the "Golden ages", to the specific conditions and needs of the country. Unlike Byzantium, where general education "the circle of sciences" was most often acquired in secular schools, in Bulgaria there were literary schools, as most authors emphasize on their religious character. Indeed, the church was vital in their functioning, but always, at each of these schools, the role of the state in their creation and organization was highlighted. The activities of the literary schools - Devol-Ohrid, Pliska-Preslav, Tarnovo, etc. had their own specifics, but followed the established in Byzantium and adopt¬ ed by the Christian countries examples. Recently, archaeological discoveries and the gradual filling of the new archaeological map changed the basic concepts of the terms cultural site, centre or literary school. Each of them had its place, but they had different content. These terms, depending on the context, may be used separately, but they are also interchangeable. They reflect the specifics of the or¬ ganization of cultural life in the Middle Ages. The educational functions of the literary schools have not yet been well stud¬ ied. The attention of scientists is focused primarily on their literary purposes but — 311 ---- their educational activities are not less important. Little is known for the specif¬ ics of their educational activities, but the common belief that there are almost no secular works is further from the truth. The dominance of religious content in textbooks is in sync with the era. The literary school at the monasteries became centres for storage and spread¬ ing not only of theological literature, but also of ancient writings. Their libraries stored many manuscripts of ancient authors -Aristotle, Plato, Galen, Hippocrates, etc. The works of ancient philosophers and writers were copied and compiled in the scriptorium of monasteries. Monasteries became centres of higher schools as the education they provided before the theological had secular nature, as in all Byzantium. Primary education was ubiquitous (but not universal) in almost all cities on the territory of Byzantium, which the Bulgarians conquered, even in smaller towns. This was a traditional practice since Hellenistic times and continued with¬ out interruption during the Middle Ages. The topos (general information) for their primary education during childhood is included in most of the biographies of saints and martyrs. Not only future monks obtained primary education, but many people from the middle and especially the higher classes of society in the cities, and furthermore not only men but women, received education. Usually this edu¬ cation began at 6-7 years of age and continued until 12-14 years. Then some of them went to monasteries and became monks where they continued their studies. Chernorizets Hrabar also wrote about spreading education in "On Letters", protecting the sanctity of established by St. Cyril alphabet and Slavic books. He wrote primarily about the sanctity of the letters, which, unlike the Greek, were not made up by pagans and transferred from the Phoenician letters but by a holy man as the sacred nature of the written word was expressed through them. The Glagolitic alphabets (abecedars) and inscriptions and graffiti, containing the al¬ phabet, found in various manuscripts, say that initial literacy was wide spread. Anthologies with wise thoughts as well as several basic liturgical books were usually used in primary education and church services. One of the most wide¬ spread liturgical books is "Psalter" which was introduced in the early education after the adoption of Christianity in medieval Bulgaria, as well as "Apostle" ("The Acts of the Apostles"), and "Physiologus". The Disciples of Cyril and Methodius together with the introduction of a new alphabet and translations of holy writ and liturgical books into Old Bulgarian language, also transferred the organization of the educational system and teach¬ ing methodology of the Byzantium example. The educational system described in the Hagiography of St. Clement was adopted by the Byzantine (ancient) system of education, which was spread throughout the whole Roman Empire. Deeper un¬ derstanding of the preserved information would show that the Bulgarian schools established after the adoption of Christianity and the arrival of Cyril and Metho¬ dius' disciples in Bulgaria, borrowed for the most part the model of organization of education of the Byzantine schools, but still had some specific elements. Edu¬ cation in Bulgarian schools recreated their common "external" organization — it is religious in form, held in Old Bulgarian language and had Bulgarian character. — 312---- Constantine of Kostenets deals most consistently with the system and meth¬ ods of education. His essay "Saga of letters" was an attempt to provide methodo¬ logical guidance for teachers and it was also the richest with information about the education in Bulgaria and Serbia in 1 5th century. In teaching in literary schools in Bulgaria the next level of education, called encyclios paideia, was adopted from Byzantium as this term meant education in general — the general education from primary to higher, including both philo¬ sophical education and education on various and social sciences - law, medicine, architecture, warfare, etc. The education was in Old Bulgarian language, which became the third classi¬ cal language in medieval Europe along with Latin and Greek. The grammar, rhet¬ oric, dialectic and philosophic education comprised the next educational course after the initial literacy. Translations of treatises and famous works of Byzantine compilers, as well as commentators of ancient authors were used as textbooks. Grammatical trea¬ tises — eg. the adaptation by Constantine of Kostenets of the popular question and answer grammatical essay "Erotemata" of Manuel Moschopoulos for writing the treatise "A History on the Letters", the early translation of the first Simeon's collection of the George Hirovosk's treatise "On Tropes" - one of the most used in Byzantium rhetoric textbooks, of Theodore Raitski's philosophical treatise on Aristotle's "Categories", "Animals Classification" from John the Exarch's "Hex- aemeron" - a compilation of the work of Aristotle "History of Animals", etc. are evidence of the application of the Byzantine model of education in medieval Bulgaria . The theological education in Byzantium and Medieval Bulgaria had its own specifics. Unlike Western Europe where after the establishment of universities theological faculties were made, in Byzantium there was no evidence for the separation of the theological schools from the higher schools. Considering that in Byzantine the secular nature of education was preserved, theology was taught mainly in monasteries where a famous cleric taught a small number of students or an individual. This pattern was transferred in Medieval Bulgaria where the general educa¬ tion was much more Christianized than in Byzantium in its content and purpose. There is information that after the arrival of Cyril and Methodius' disciples in Bulgaria they gathered the most prominent and worthy lads. Teachers not only introduced them into the higher mysteries of theology, but above all they served them as role models for behaviour in life and moral purity. Thus the Hagiography of St. Clement mentions the 3500 students he taught and the 300 of them who were "selected" to be taught theology. Very often the sources spoke about individ¬ ual training in monasteries in which a young novice, who was trained for a monk, was being attached to an older monk "old man". The lad should be taught above all patience, humility and charity, and alongside to study the Christian dogma and books. The Tarnovo School was believed to have many students of Theodosius and Patriarch Euthymius. Their students came from many places. After reaching a ^313----- certain level in their training they were given more responsible tasks - to translate and transcribe theological texts, to learn to prepare eulogies and doctrines for liturgical practice, to train newly recruited young people, etc. Those of the young people who did not become monks or did not enter church organizations were also educated with translated literature and secular books, as well as with theological texts, but also acquired more specific skills - they were trained for future doctors, lawyers and administrative personnel. They completed their general education to a certain degree and then studied the subtleties of the profession which they wanted to practice. Training of large number of administrative personnel, lawyers, doctors, etc. also went through general education. After learning grammar, rhetoric and dialec¬ tic they could specialize in their areas. Knowledge of mathematics - arithmetic, geometry, as well as astronomy, geography, nature and man was gained in the second and third part of their general education from collections and florilegium as intertwined as examples of good understanding of literary texts. They were interpreted and used to form a Christian worldview, especially astronomy, which deals with questions of the universe and comes to basic philosophical and theo¬ logical topics. The basic knowledge which afterwards served them to work on various professions - doctors, lawyers, administrators, architects, etc. was gained through these studies. In these schools, and probably in private schools or tutors, legal disciplines were taught by studying the various collections and interpretations of the Justin¬ ian Code, which was based on the reception of Roman law in Bulgaria. They were essential for training judges and administrative managers and employees who also had judicial functions. Medical education was acquired in monastic schools and monasteries, as along with compilations and treatises on medicine, compilations of the writings of Hippocrates and Galen, widely spread various medical and pharmacological books were used. It was practiced mainly in monastic hospitals and xendochia. Education in the Bulgarian Middle Ages was developed as per the Byzantine model and educational phi¬ losophy and established an organization complied with the specifics of the coun¬ tries of European Southeast and East. Old Bulgarian language became a "common language" for these countries, as well as literary and liturgical language - one of the three classical languages of medieval Europe, along with Greek and Latin. The literary models and genres created in Medieval Bulgaria are typological models for the Orthodox countries. The educational model and literature of the Bulgar¬ ian Middle Ages transferred and further developed in the European East and was the foundation for spreading Christianity, theology, ancient philosophy, science and culture. The classical values, recreated through centuries of patristics in the spirit of Christianity, were spread in one third of the European continent trans¬ formed into Bulgarian literary schools and centres. Byzantine influenced directly the process of transfer and developing the new Christian culture of the Orthodox peoples, but the main merit was the one of the Bulgarian culture, later of the Ser¬ bian, Russian, Wallachia and Moldova. — 314 — CONTENTS PREFACE .9 FIRST CHAPTER. CHRISTIAN PAIDEIA- PHILOSOPHY AND MISSION OF EDUCATION IN THE MIDDLE AGES .16 1. Ancient paideia .16 2. The Patristics for the Christian Paideia as a Way toward Theosis of Human .22 3. Education in Byzantium - Traditions, Synthesis and Models .25 SECOND CHAPTER. THE THREE CLASSICAL LITERARY LANGUAGES OF THE EUROPEAN MIDDLE AGES .35 1. Early Scripts and Translations of the Bible on the Balkans .35 2. "They Wrote and Soothsaid with Snicks and Lines When They Were Pagans" .41 3. Glagolitic and Cyrillic. The Translation of the Bible by Cyril and Methodius .46 4. "Definition of Philosophy" - of the Christian Paideia by Constantine Philosopher .63 5. The Cultural Model. The Transfer of the Ideas "Own" and "Other's" in the Cultural Process in Southeast Europe .72 THIRD CHAPTER. CULTURAL CENTERS AND LITERARY SCHOOLS .80 1. The Pliska-Preslav Cultural Center - Nature and Image .80 2. The Devol-Ohrid Cultural Center and Literary School .93 3. Tarnovo as Cultural Center .99 4. The Monastery Education and Schools. The Holy Forests -Athos 108 5. Spreading Education .112 JIJ FOURTH CHAPTER. GENERAL EDUCATION "THE CIRCLE OF SCIENCES". ORGANIZATION OF EDUCATION AND TEACHING METHODS .128 1. Initial Literacy. Reading, Writing, Arithmetic and Basic Knowledge of the World .128 Textbooks. "Psalter", "Apostle", "Physiologist" .135 2. Second and Third Circle of General Education. Textbooks and Educational Literature .138 2.1. Grammar .140 Constantine of Kostenets "Saga of letters" .141 "The Eight Parts of Grammar" .144 2.2. Rhetoric and Dialectics .145 "The Compilation of Tsar Simeon" as a Textbook .150 George Hirovos к 's Rhetoric Textbook „On Tropes" .154 2.3. Philosophy .156 Theodor Raitski's Philosophic Treatise .158 John Damascene s "Dialectics" .159 Philip Monotrop's "Dioptra" .161 2.4. Theology. Upbringing in Christian Moral .165 Didactic Literature .167 Question-Answer Literature .168 "The Blankets of the Knyaz". "Deacon Agapetus 'Advice " to Emperor Justinian I" .169 "Compilations with Wise Thoughts and Doctrines "Compilation of Tsar Simeon " (Selection Svyatoslava 1076).172 "Bee", "Pandects", "Mărgărit" .175 Polemical literature .178 Libraries and Distribution of Books .180 FIFTH CHAPTER. ASTRONOMY, MATHEMATICS AND KNOWLEDGE OF WORLD AND HUMAN .185 1. Arithmetic and Geometry .188 2. Astronomy. Cosmographie Systems .190 Hexaemoron - Medieval Scientific Encyclopedia .191 "Cosmas Indicopleustes "Christian Topography" .199 ----316---- SIXTH CHAPTER. TEACHING DOCTORS, LAWYERS, ADMINISTRATIVE EMPLOYEES, AND ARCHITECTS .204 1. Monastery and City Hospitals and Medical Schools .204 2. Books and Textbooks in Medicine and Pharmacology .212 Nemesius of Emesa "On Human Nature" .212 John the Exarch's "Description of the Human Body " in Hexaemeron .213 Hilendarski's Medical Code (No. 517).214 "Galen's Understanding of Hippocrates 'Studies ".215 "Medical Book for all Cases" .215 "Medical hooks" .216 3. Training Lawyers and Administrative Employees .216 Legal Compilation and Lows with Intrepretation .233 "Law on Judging People" .233 "Slavic Écloga" .234 "Agricultural Law" .235 "Book of the Helmsman ".235 "Compilations of Commentaries and Interpretations". Alphabetical "Syntagma " of Matheus Vlastar. 237 "Hexabiblos" of Harmenopoulos .237 4. Training Architects, Engineers, Painters, and Other Professions .238 CONCLUSION .241 LIST OF ABBREVIATIONS .246 BIBLIOGRAPHY .247 ATTACHMENTS .271 SUMMARY IN ENGLISH LANGUAGE .308 CONTENTS IN ENGLISH LANGUAGE .314 I BayeHsche j Staatsbibliothek München
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format	Book
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spelling	Čolova, Cvetana Verfasser (DE-588)1050697065 aut Obrazovanieto v srednovekovna Bălgarija Cvetana Čolova Sofija Nov Bălgarski Univ. 2013 316 S. Ill. txt rdacontent n rdamedia nc rdacarrier In kyrill. Schr., bulg. - Zsfassung in engl. Sprache u.d.T.: Education in medieval Bulgaria Geschichte 1100-1500 gnd rswk-swf Bildungswesen (DE-588)4006681-2 gnd rswk-swf Kultur (DE-588)4125698-0 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 g Bildungswesen (DE-588)4006681-2 s Kultur (DE-588)4125698-0 s Geschichte 1100-1500 z DE-604 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=027199799&sequence=000004&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract 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=027199799&sequence=000005&line_number=0002&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=027199799&sequence=000006&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis
spellingShingle	Čolova, Cvetana Obrazovanieto v srednovekovna Bălgarija Bildungswesen (DE-588)4006681-2 gnd Kultur (DE-588)4125698-0 gnd
subject_GND	(DE-588)4006681-2 (DE-588)4125698-0 (DE-588)4008866-2
title	Obrazovanieto v srednovekovna Bălgarija
title_auth	Obrazovanieto v srednovekovna Bălgarija
title_exact_search	Obrazovanieto v srednovekovna Bălgarija
title_full	Obrazovanieto v srednovekovna Bălgarija Cvetana Čolova
title_fullStr	Obrazovanieto v srednovekovna Bălgarija Cvetana Čolova
title_full_unstemmed	Obrazovanieto v srednovekovna Bălgarija Cvetana Čolova
title_short	Obrazovanieto v srednovekovna Bălgarija
title_sort	obrazovanieto v srednovekovna balgarija
topic	Bildungswesen (DE-588)4006681-2 gnd Kultur (DE-588)4125698-0 gnd
topic_facet	Bildungswesen Kultur Bulgarien
url	http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027199799&sequence=000004&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=027199799&sequence=000005&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027199799&sequence=000006&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA
work_keys_str_mv	AT colovacvetana obrazovanietovsrednovekovnabalgarija

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