Slavnosti, ceremonie a rituály v pozdním středověku:
Gespeichert in:
| Format: | Buch |
|---|---|
| Sprache: | Czech |
| Veröffentlicht: |
Praha
Argo
2014
|
| Ausgabe: | Vyd. 1. |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | 467 S. zahlr. Ill. |
| ISBN: | 9788025705896 |
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Datensatz im Suchindex
| _version_ | 1804152629986590720 |
|---|---|
| adam_text | (EDD.) MARTIN NODL A FRANTI*EK *MAHEL
I
LI P*EDMLUVA
VACLAV **REK 15
KORUNOVACE *ESKYCH
KRAL* A KRALOVEN
MARTIN NODL 67 KRALOVSKE SVATBY A ROZVODY
T
FRANTI*EK *MAHEL 121 POSLEDNI CHVILE, POH*BY
A HROBY *ESKYCH KRAL*
MARTIN *APSKY 199 SPLENDOR SILESIAE
RITUALY, CEREMONIE A FESTIVITY
NA DVORECH SLEZSKYCH KNI*AT
ROBERT *IM*NEK 269 RITUALY, CEREMONIALY
A SYMBOLICKA KOMUNIKACE
V *IVOT* *ESKE ST*EDOV*KE *LECHTY
ANTONIN KALOUS 315 BISKUPSKE A LEGATSKE
RITUALY A CEREMONIE
TOMA* BOROVSKY 369 SVATKY A SLAVNOSTI
ST*EDOV*KEHO M*STA
4II SEZNAM VYOBRAZENI
415 SEZNAM LITERATURY
452 SUMMARY
458 JMENNY REJST*IK
SUMMARY
452
SUMMARY
Today, everyone happily returns to the distant centuries before
1500,
but not to the dark Middle Ages which was somewhat purposefully con¬
demned by the historians of the period of the Renaissance and Reforma¬
tion. The light and dark of the last millennium has changed since that time
in various intensities, sometimes even in harmony with a political order or
with modern trends. The awareness of the Middle Ages has recently been
formed particularly by films and large exhibitions. The first relies either
on chivalric stories or on the mystery of all sorts of ciphers and treasures.
Expensive exhibitions show tens or hundreds of thousands of visitors
artfully illuminated gems of medieval art, the almost sacred exclusivity
of which is increased by their religious purpose. The visual impressions
in that ever more play first violin. The catalogues therefore enjoy great
popularity, where it is sufficient to read the descriptions to the splendid
reproductions for the reader to acquire cursory information.
When some time ago the famous French historian Jacques
Le Goff
presented a collection of his innovative studies entitled Another Middle
Ages, he indicated that it is still possible to learn about and discover as-
yet unknown Middle Ages . The previous individual and hence gradual
revelation of neglected or misunderstood phenomena of the distant past
is today pushed out by the organized research of many schools or col¬
leges of doctoral studies, who like a swarm of learned locusts graze on
one thematic area after another.
Today s scientists, including historians, are driven by the dictate to
evidenced points, according to which not only their successfulness but
also the level of contributions to their further research is evaluated. They
thus arise often under the pressure of the necessity of a short treatise for
a conference, jubilee or other anthology, which are issued with a delay,
so they appear at a time when one research topic alternates with another
at other conferences or jubilees. Nevertheless, anthologies have their
indisputable advantage. What one researcher would take years can be
managed by a well prepared team in a shorter time. That is the case also
for this book collection of studies, whose authors agreed to elaborate the
chosen theme in more detail and depth. To set out for unexplored places
sometimes brings satisfaction from the discovery of unnoticed testimony,
but other times disappointment. It is not always possible to fill in blank
spaces; sometimes even analogies from neighbouring lands are lacking.
Whereas in earlier research, attention was paid to rituals and ceremo¬
nies only occasionally, it has become a topical theme in the last twenty
years. You run into it at every turn; it has been seized upon already also
SUMMARY
by theoreticians and it is therefore no surprise that voices can be heard
453
against pan-ritualism. Researchers trying to define the terms agree only
on the fact that they cannot agree with one another. It is not surprising
that it is the case. Philosophers and sociologists have their own methods,
just like anthropologists. In countries where historians of the Middle Ages
have voluminous sources to investigate, they can also join the terminologi¬
cal discussion and they also do so. On the other hand, where only frag¬
ments penetrated the written historical memory, it would be erroneous to
enter the theoretical arena. It still does not arise from this that to consider
models, seek analogies and take into account the entire wider discussion
does not make sense. On the contrary, sometimes only in these ways can
we bridge the yawning gap that we encounter in domestic sources.
Ritualized conduct as a component of public symbolic communica¬
tion had more functions and forms in the Middle Ages just like it does
today. It is proved also by the studies in this anthology, which with the
exception of villagers contains a broad stratification of medieval society
from the royal family through burghers. In accord with the latest research,
the authors gave precedence to an open understanding of the terms of
ritual, ceremony and rite, because in a number of cases they cannot be
distinguished between in the domestic sources. They also take Moravia
and Silesian more into account in order to indicate the need for further
comparative studies with the entire complex of the lands of the Crown
of Bohemia.
Emphasis on the comparison with the Western European milieu often
leads to the conclusion that predominantly thanks to the surroundings
of Emperor Charles IV a development of a diverse range of new court
celebrations and ceremonials occurred in the Czech lands, which in the
earlier period found only a weak response. Precisely for this reason, we
devote the most scope to it in the individual chapters. Vaclav
Žůrek
in
the chapter The Coronation of the Bohemian Kings and Queens focused on an
analysis of the coronation ritual in the Kingdom of Bohemia in the 14th
and 15th centuries. In his opinion, the coronation ritual became rooted
in the Kingdom of Bohemia during the 13th century and became a wel¬
come occasion for the representation of royal majesty but only with the
ascendancy of the
Luxemburgs
did it begin to be perceived as a constitu¬
tive ritual for royal power, and therefore indispensable for their legitimate
assertion. By writing down the coronation order under Charles IV, the
legitimization character of the coronation was emphasised based on the
one hand on the sacral essence of royal power and on the other hand on
the public claim of the
Přemyslid
tradition within the rite by the parade
to
Vyšehrad
and particularly the numerous objects and acts referring
to St Wenceslas. Although the thus-prescribed rite was probably never
SUMMARY
454
conducted in its ideal form, it influenced all the coronations in the sub¬
sequent centuries. The coronation rites conducted during the 15th and at
the beginning of the 16th centuries were influenced in their course primar¬
ily by the dynamic development of the political position of the nobility,
which in the post-revolutionary period emphatically asserted their share
in the administration of the kingdom. Hand in hand with the calling of
the kings based on negotiation and election, the upper aristocracy also
wanted this fact publically demonstrated within the ritualized accession.
Despite the evident attempt on the part of the Bohemian secular lords to
control the coronation ritual, it is not possible even in the post-Hussite
period to suppose that it influenced the religious character of the ritual
in a substantial way. That was not so emphasized in the testimony of
the medieval annalists, but we cannot forget that the basic axis of the
entire coronation was absolutely liturgical acts (anointment,
conferrai
of insignia) accompanied by prayers and the entire prescribed ritual was
the expression of spiritual connotations, with which royal power was
inextricably linked in medieval society.
Martin Nodi in the chapter Royal Weddings and Divorces examines the
ecclesiastical ritual aspects of the conclusion (and dissolution) of marriage
in the lBth-lSth centuries. The conclusion of marriage in the Late Middle
Ages in the aristocratic milieu was one of the most important expressions
of the representation of sovereign power. The chroniclers of Bohemian
origin, however, have left us only a scant amount of reports on the wed¬
ding celebration of the Bohemian kings and their offspring. Oftentimes,
even they are only annalistic notes on which we can rest our considera¬
tions, but entirely unambiguously they testify to the fact that there was
no established or even prescribed ritual normatively mediated by court
orders in the Czech lands according to which the preparation of weddings
should be governed. On the contrary, everything depended on the specific
situation, on the level of communication between the sovereign houses,
on the imitation of earlier or foreign models, or on the adoption of fashion
trends, which at that moment shaped the in fact highly variable patterns
of the courtly way of life. In the world of aristocrats in the Late Middle
Ages, the conclusion of a marriage occurred in the form of the exchange
of marriage vows in facie
ecclesiae,
in the presence of a priest, often also as
the registrar, and chiefly through the blessing of the already concluded
marriages, the benediction of rings, marriage bed or the woman after
the wedding night, by a religious ritual. However, all of the effort of the
church did not have the aim to remove the secular nature from marriage.
For the church, it was only to add to the mutual exchange of marriage
vows the most sacred form, which was to strengthen the sacral character
of marriage in the eyes of the laymen on the symbolic level. Despite these
SUMMARY
efforts, however, the conclusion of marriage in royal and ducal families
455
continued to be almost exclusively secular affairs, in which the decisive
role was played by the concepts and efforts of the rulers, which clearly
suppressed free will in the selection of a partner. The wedding celebra¬
tions themselves were much more ceremonial than ritual. The central act
of the royal weddings towards the public were not the religious
sanctifica¬
tion
of the marital consensus but the first marital intercourse (albeit only
symbolic), the ritual feasts, dance and tournaments, in which the shine
of the sovereign s house could be reflected in the most grandiose form.
František Šmahel
in the chapter Last Moments, Funerals and Graves of
the Bohemian Kings focused his attention on the eleven royal funerals over
a range of two hundred years. At the same time, only half of them took
place on Bohemian soil, whereas the second in two Hungarian necropolis¬
es,
Székesfehérvár
and
Oradea.
From these facts, it arises that the funereal
ceremony necessarily did not bear the traces of the traditions of two dif¬
ferent court milieus, in which more or less the Polish customs penetrated
and in the case of John of Luxemburg and Charles IV also French. There
was greater variability in the unwritten funeral orders, if it is possible to
speak of them at all, as well as in their known individual points than it
was possible to anticipate. In part, this was due to unfavourable external
circumstances; in part to the interests of close relatives, who thought of
themselves more than the dearly departed. King or not, at the last moment
all the crowned heads had to submit to the inexorable fate of all mortals.
A specific milieu in terms of the ceremonies and celebrations was that
of the Silesian duchy. Martin
Čapský
in his chapter Splendor Silesiae: Ritu¬
als, Ceremonies and festivities at the Courts of the Silesian Dukes follows the acts
of the presentation of the ducal position and lord of the land role taking
place at the courts of the late medieval Silesian dukes on several power
levels. The position of the Silesian duchy in the power system of Central
Europe determined their tie to the sovereign or the
transpersonal
symbol
of the crown . The essential attention is therefore devoted to the rituals
of the liege oaths put in the hands of the king of Bohemia (and Poland),
oaths of loyalty, participation in sovereign festivities and also the places
where these acts occurred. The elements of these highly powerful rituals
during the 14th and 15th centuries underwent an evolutional transforma¬
tion reflecting the position of royal power and the political unification of
the area of the Silesian duchy into the form of a crown land speaking in
unison. The second power level of the Silesian political areas determined
the ties between the dukes themselves. The author follows their reflec¬
tion in their share in the political activities of the Silesian dukes either
in the form of congresses, courts of the dukes, associations or chivalric
brotherhoods, which were accompanied by festivities in the form of feasts,
SUMMARY
456
tournaments or hunting entertainments. On the last level, the author then
investigates the presentation of the power of the lord of the land towards
the noble and common subjects, mainly in the acts connected with the
assumption of power and symbolic communication with the land com¬
munity, the performance of his rule and also the death of the duke.
The chapter of Robert
Šimůnek
Rituals, Ceremonials ana Symbolic Com¬
munication in the Life of the Bohemian
Medieval
Nobility builds on an analysis
of the rituals and ceremonies implemented in the milieu of the Silesian
dukes. In it, the author starts from the category of symbolic communica¬
tion, through which he attempts to show that ritual like ceremonial itself
did not exist, because it was always about the relationship between all of
the actors, participants in the events, whose conduct was complemented
one by the other. He divided his analysis into three sections. The first
of them reflects the role of the centre, in this given case the sovereign s
court and the central institutions of the type of the land diet or land court
in terms of the formation and presentation of the social ties and simulta¬
neously the milieu which served the nobility as an inspirational source
intended for imitation. The transfer of these models onto the local level,
hence into the milieu marked by the absence of the sovereign on the one
hand and defined by social networks on the other hand, is considered
in the second section. Then, in the third part, the author indicated the
overlaps and connections. In his opinion, symbolic communication is in¬
trinsically linked in all of its expressive range with the role of stereotypical
rituals
/
ceremonials in the life of an aristocrat, just like the visualization
of the social hierarchies. Then, the same category includes also chivalric
culture
—
a complex of models of behaviours and conduct, typically char¬
acterized by contradictory theory and practice: the bearer of social status
was commitment to the ideals of chivalry and their demonstration, and
not realizing them in his own life.
We are introduced into the milieu of the late medieval church by the
chapter by Robert
Antonín
Episcopal and Legate Rituals and Ceremonies. The
bishop was the most significant person in the diocese and his position
was given a dual authority
—
secular and religious. This also influences
his activity and his ritual and ceremonial activities. Most of the rituals
of the bishop were governed by the Pontifical, a liturgical book of the
bishop himself. The most important rituals for the functioning of the
religious administration of the diocese were those ensuring the consecra¬
tion of new bishops, the consecration of new priests and other clerics, the
consecration of churches and chapels, and further confirmation in the
Church. Based on ritual, the bishop could also perform excommunica¬
tion and accept reformed sinners back into the bosom of the church. The
greatest extension outside of the actual ecclesiastical milieu was the royal
SUMMAIÍY
coronation, but also other ceremonies reached beyond the walls of the
457
church. For instance, diverse processes were an inseparable part of the
activity of the bishop in a town, because the bishops, besides authority
within the diocese, also had important positions in the secular hierarchy
of the kingdom, and therefore attended not only all of the more important
celebrations of the sovereign s court. The position of the bishop could be
disrupted through his authority on the part of the secular power by the
sovereign and on the part of the church by the papal legate, who repre¬
sented and directly embodied the pope. In this area, he then transmits
a certain form of papal ceremonial far from Rome to the area where the
papal legate performs his office. The papal legate then could replace the
bishop in the role of the highest ecclesiastical hierarch of the area. We can
therefore encounter the precisely planned ceremonial of the papal legates
not only in relation to the bishop, whose rule over the diocese in ques¬
tion the legates took, but also in relation to the highest representatives
of secular power. The bishops and legates, who occasionally appeared
in individual dioceses, influenced an important component of the life of
medieval society and ecclesiastical rituals ensured the standing operation
of the spiritual administration of the kingdom.
An independent issue is the question of collective celebratory entertain¬
ments in Bohemian and Moravian towns in the 14th and 15th centuries,
which
Tomáš Borovský
analysed in his chapter Holidays and Celebrations
in the Medieval Town. In the first part, he summarises the main religious
holidays and their course in Bohemian and Moravian towns. Besides the
regular holidays of the ecclesiastical year, he also devotes attention to the
festivities connected with the exhibition of reliquaries, with the activity
of charismatic preachers (John of Capistrano) and the foundation of new
ecclesiastical institutions in the town. In the second part, he focuses on
the secular celebrations, like the appointment of a new town council, an¬
nual markets, commemorations of significant events from the past of the
town (for instance the successful defence of
Jihlava
against the aristocratic
attackers in
1402)
and public executions that were deliberately staged. In
the most extensive passages of his text, he deals with the royal entry into
the city, because adventus
regis
was one of the most important (irregular)
urban holidays. He devotes attention also to reversed holidays, which
allowed the controlled ventilation of accumulated stress in urban society
(Carnival, the Feast of Fools and Feast of the Innocents). In the conclu¬
sion, he then considers the urban rebellions as a specific type of reversed
celebration and analyses selected elements of the celebration, their time,
the significance of the processions and feasts, which were the unifying
elements of the celebrating community.
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| bvnumber | BV042143498 |
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| ctrlnum | (OCoLC)895306562 (DE-599)BVBBV042143498 |
| discipline | Geschichte Sozial-/Kulturanthropologie / Empirische Kulturwissenschaft |
| 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.BV042143498 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T01:13:46Z |
| institution | BVB |
| isbn | 9788025705896 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-027583425 |
| oclc_num | 895306562 |
| open_access_boolean | |
| owner | DE-12 DE-355 DE-BY-UBR DE-B220 |
| owner_facet | DE-12 DE-355 DE-BY-UBR DE-B220 |
| physical | 467 S. zahlr. Ill. |
| publishDate | 2014 |
| publishDateSearch | 2014 |
| publishDateSort | 2014 |
| publisher | Argo |
| record_format | marc |
| spelling | Slavnosti, ceremonie a rituály v pozdním středověku (edd.) Martin Nodl ... Vyd. 1. Praha Argo 2014 467 S. zahlr. Ill. txt rdacontent n rdamedia nc rdacarrier Geschichte 1000-1500 gnd rswk-swf Zeremonie (DE-588)4190741-3 gnd rswk-swf Fest (DE-588)4121260-5 gnd rswk-swf Ritual (DE-588)4050164-4 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 g Fest (DE-588)4121260-5 s Zeremonie (DE-588)4190741-3 s Ritual (DE-588)4050164-4 s Geschichte 1000-1500 z DE-604 Nodl, Martin 1968- Sonstige (DE-588)134006976 oth HEBIS Datenaustausch application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027583425&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=027583425&sequence=000005&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Slavnosti, ceremonie a rituály v pozdním středověku Zeremonie (DE-588)4190741-3 gnd Fest (DE-588)4121260-5 gnd Ritual (DE-588)4050164-4 gnd |
| subject_GND | (DE-588)4190741-3 (DE-588)4121260-5 (DE-588)4050164-4 (DE-588)4069573-6 |
| title | Slavnosti, ceremonie a rituály v pozdním středověku |
| title_auth | Slavnosti, ceremonie a rituály v pozdním středověku |
| title_exact_search | Slavnosti, ceremonie a rituály v pozdním středověku |
| title_full | Slavnosti, ceremonie a rituály v pozdním středověku (edd.) Martin Nodl ... |
| title_fullStr | Slavnosti, ceremonie a rituály v pozdním středověku (edd.) Martin Nodl ... |
| title_full_unstemmed | Slavnosti, ceremonie a rituály v pozdním středověku (edd.) Martin Nodl ... |
| title_short | Slavnosti, ceremonie a rituály v pozdním středověku |
| title_sort | slavnosti ceremonie a ritualy v pozdnim stredoveku |
| topic | Zeremonie (DE-588)4190741-3 gnd Fest (DE-588)4121260-5 gnd Ritual (DE-588)4050164-4 gnd |
| topic_facet | Zeremonie Fest Ritual Böhmische Länder |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027583425&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=027583425&sequence=000005&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT nodlmartin slavnosticeremoniearitualyvpozdnimstredoveku |